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FOUNDATIONSZO#F, 
FAITH 





A Manual of Christian Evidences 


seed 
GEORGE ALBERT jee ed Boy D. D. 


PASTOR OF ZION LUTHERAN CHURCH 
YORK, PENNSYLVANIA 


THE UNITED LUTHERAN PUBLICATION HOUSE 
PHILADELPHIA, PA. 


CopyricHT, 1925; By 
Tue Boarp OF PUBLICATION OF 
Tue Unitrep LUTHERAN CHURCH IN AMERICA 





MADE IN THE UNITED StTaTEsS OF AMERICA 


“CONTINUE THOU IN THE THINGS WHICH THOU 
HAST LEARNED AND HAST BEEN ASSURED OF, KNOW- 
ING OF WHOM THOU HAST LEARNED THEM; AND 
THAT FROM A CHILD THOU HAST KNOWN THE HOLY 
SCRIPTURES, WHICH ARE ABLE TO MAKE THEE WISE 
UNTO SALVATION THROUGH FAITH WHICH IS IN 


CHRIST JESUS.”—II TIMOTHY 3:14, 15. 











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FOREWORD 


The faith and teachings of the Christian Church rest 
upon secure and massive foundations of truth. It is the 
province of “Christian Evidences” to investigate these 
foundations and in so doing make plain the reasonableness 
of religious belief. In this age, as in the past, nothing is 
lost, but much is gained by an honest study of the facts 
which underlie religion. There are abundant reasons for 
believing in God, in the Bible as a divinely given revelation 
of God, and in Jesus Christ as the Son of God. For the 
purpose of strengthening faith and enabling a young Chris- 
tian to “give to every man that asketh a reason for the hope 
that is in him” a reverent study of the entire field of Chris- 
tian evidences cannot be too strongly commended. 

Many profound and scholarly books have been written 
upon this subject, but when about two years ago the author 
was asked to take charge of a class in Christian evidences in 
the Community Religious Training School of York, Pa., 
he could not find a text book which was adapted to the 
needs of his class. There were books which treated of 
“Natural Theology” but they did not include the reasons for 
believing in the Bible, or in Christ. There were other 
volumes which gave the grounds for belief in the deity of 
Jesus, but had nothing to give concerning the ground work 
of belief in God. There were books which dealt with the 
authority of the Bible, but were silent about the other aspects 
of the subject with which the author was concerned. Fail- 
ing to find what was required, the following notes and com- 
ments were prepared and used in the class room with suc- 
cess. They are now offered to a wider circle of readers in 

5 


6 FOREWORD 


the hope that they may prove helpful in clarifying and 
strengthening Christian faith. 

The author freely acknowledges his indebtedness to others 
for much of his material. Among other works upon the 
subject he has made much use of the following: “Natural 
Theology,” by M. Valentine, D.D.; “Grounds for Theistic 
and Christian Belief’ and “A Manual of Christian Evi- 
dences,” by George P. Fisher, D.D.; “A System of Chris- 
tian Evidence,” by L. S. Keyser, D.D.; “Christian Evi- 
dences,” by William Rowe, and “Why We Believe the 
Bible,” by Amos R. Wells. The author has also had the 
privilege of examining the manuscript lectures of J. A. 
Singmaster, D.D., on the subject of “Apologetics.” Charles 
M. Jacobs, D.D., and Foster U. Gift, D.D., have read this 
book in manuscript and have given valuable suggestions 
which are gratefully acknowledged. 

GEORGE ALBERT GETTY. 

Vork wha: 

July, 1925. 


GENERAL OUTLINE 


PAGE 

TROT TORY sracie contests eer eei nus eeeasscteresdoreuupivbcode ales aaea thea cay ine peaauantia eta 9 
PART I.—REasons FoR BELIEF IN THE EXISTENCE OF Goob.......... 13 
CIO METESIPHIVE: LLVICENCES 0s. ctkeraestertant nwtsethunttmaaeamearecee 15 

Cada nes Optolomical Are umMent 33. crc- cncssartcccnecutespeee ae eee 22 
Paupbne cosmological mAronumentyiy....clcsscdndistesnuteecnenenenee 26 

(Aye Lhe sPeleciopical  ATSUmIent sci sus.ccacseslunseteectct tienes 31 

oye cee Morale Aretimentsatneuinuaiwin ans pear cca ane 35 


PART II.—REAsons For BELIEF IN THE BIBLE AS THE WorpD 
oF Gop. 


PIAL LesumMptl ver COnSICEratiOns i.nsAiicAstsmiouseeseueiien monroe 43 
Ue eer er nia Le PVICENI CEs ss tka ea haan Beran Mead en go Cea 47 
CSV el iiter nal PE VIceNiCES ee. esteiasccth tien canter eerie ak eee oe 52 
PART III.—-REAsons For BELIEF IN JESUS CHRIST AS THE SON 
iy” LTB SONOS BEY LAR a aa ek OLAS SPRRD EER G RM IG SABN Ta UU LE ANNA aoe EE 59 
COE TODUELY Manet Weatitcrccsseceos thse #) AURAL Wey SEAS oT RANMA 2 62 
See ee LEACIINeS OT LTISty 4765) cha ceiccie veeaaeu a tise ata aainte 67 
POA IE WIIEACIOS POTN ASTIL IST LAs nya ere oterpdeioe mp ua tite 72 
(AP ye ties Te CSTISPECTION A OM TITISE sheen iints cateutonkes lees tea 77 
Coy Dem THUCNCey OL CIestias a epticincseaercn iter austere 81 


CONCLUSION.—THE Crowninc EvipENcCE— PERSONAL Ex- 
TCR ESA. Pe Sar PINs DO BEY PSOE RET REP OPY sO BA” POONA MA IUGR ORL uM Ba rats RU . 86 


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INTRODUCTORY 


FAITH DEFINED. The term “Faith” as used in religion 
is often misunderstood, because so much has been written 
about it, and so much has been said from the pulpit, that 
the minds of many people have become confused, and they 
have come to regard faith as something mysterious and 
incomprehensible. The definition given in the New Testa- 
ment does not help materially to clear up the confusion,— 
“Now faith is the substance of things hoped for, the 
evidence of things not seen.” (Hebrews 11:1). Jesus 
_ Christ did not say much about faith, but he did use the 
word “belief” quite frequently. “God so loved the world 
that he gave his only begotten Son that whosoever believeth 
in him should not perish, but have everlasting life.” (John 
3:16). “Go ye into all the world and preach the gospel 
to every creature: he that believeth and is baptized shall be 
saved; but he that believeth not shall be damned.” (Mark 
16:15, 16). In these familiar passages that which is spoken 
of an essential to salvation is the same thing as is signified 
by the term “faith” but the simpler word “belief” is used. 
It will probably help to a better understanding of the entire 
subject before us, if we keep in mind the fact that faith 
and belief are synonymous terms. Technically it may be 
that faith is the stronger word and is to be applied only to 
that belief which has become strong and clear, but prac- 
tically it may be said that a man’s “faith” is what he 
believes. 

THE BASIS OF FAITH. Faith in the sphere of the religious 
and spiritual life is not different from faith in other 
relationships. The farmer tills his fields and plants his 

9 


10 INTRODUCTORY 


crops because experience has taught him to believe that if 
the soil be well prepared and good seed be properly planted, 
there will be after a while an abundant harvest to reward 
him for his labors. The little child has implicit confidence 
in its parents because in all the experiences of its brief 
life the father and mother have shown themselves worthy 
of trust. Into all faith wheresoever it may be found there 
enter the two elements of experience and known facts. So 
likewise in religious faith there are foundations of truth 
ascertained by careful thought and investigation and 
verified in actual experience. Christian faith is not a feat 
of mental gymnastics, but rather a process of logical thought 
which is built upon the solid foundations of known realities, 
but which reaches out into the regions of the unknown. 
The Bible bids us “Be ready always to give an answer to 
every man that asketh you a reason for the hope that is in 
you.” (I Peter 3:15). The religion of Jesus Christ is the 
most reasonable thing in the world, and the Christian 
believer has many massive foundations upon which to rest 
his faith. It is our purpose to examine some of these 
“Foundations of Faith.” 

THE IMPORTANCE OF FAITH. In the sacred scriptures 
great stress is laid upon the importance of faith. A pos- 
itive belief in Jesus Christ as the Son of God and the 
Saviour of men is made the sole condition of eternal sal- 
vation. This is not strange when we consider the part that 
faith plays in human life. What a man really believes will 
mold his character and determine his daily conduct. Pro- 
found convictions are ever a source of dynamic energy, and 
the difference between a strong character and a weak one, 
is usually to be found in strength or weakness of the 
beliefs of the heart. A deep and clear faith is to its pos- 
sessor a never-failing source of supp rt and in time of 
trial a fountain of comfort, peace and joy. The faith of 

2 


INTRODUCTORY 11 


the strong man shines forth with steady radiance and guides 
his footsteps unfalteringly towards his goal; the faith of 
the weak man is so dim and uncertain that it affords him 
but little help in the hour of darkness. There is nothing 
of more consequence to any man or woman than a clear 
and well-grounded faith. 

“THE FAITH: OF THE CHURCH.” The “Faith of the 
Church” is that body of Christian truth which has been 
accepted by the multitudes of Christian men and women 
during the past nineteen hundred years. This faith finds 
expression in the great historic creeds of Christendom— 
The Apostles’ Creed, The Nicene Creed, The Athanasian 
Creed, and others. In these creeds are stated in concise 
form the fundamental truths which the Church of Jesus 
Christ in all the ages has regarded as essential. The larger 
denominations of the Christian Church have amplified the 
statements of the more ancient creeds, and given to the 
world their several “confessions,” but underneath all con- 
fessions and creeds there are certain vital truths which re- 
main unchanging as the eternal hills, and which are as es- 
sential for the Christian of today, as they were for the 
disciples of nineteen hundred years ago. 

THREE GREAT QUESTIONS. There are three great ques- 
tions which must be answered in the affirmative before any 
man or woman can experience the power and enjoy the 
blessings of a well-developed Christian faith. These three 
questions are: (1) Do I believe in God? (2) Do I believe 
in the Bible as a divine revelation? (3) Do I believe in 
Jesus Christ? There are ample reasons why we should 
be able to answer each of these questions unequivocally and 
confidently in the affirmative, and it is our purpose to review 
these reasons, or in other words, to delve down beneath the 
superstructure of Christian faith and examine the founda- 
tions upon which it rests. 


12 INTRODUCTORY 


TERMINOLOGY. In seeking answers to the questions stated 
in the foregoing paragraph, we shall be traversing the field 
of study which is ordinarily known as “Apologetics.” The 
term is a technical one applied to the investigation and 
defense of the system of Christian truth. The word 
“apologetics” comes from two Greek words signifying a 
discourse or argument in behalf of any given cause. In 
colleges and theological seminaries the term is applied to 
the entire subject of “Christian Evidences.’ There is a 
department of Christian Evidences which concerns itself 
wholly with the reasons for a belief in the existence of God, 
and to which the name “Natural Theology” or “Rational 
Theism” is sometimes applied. This field will be covered 
inate) 

REVIEW QUESTIONS 
. What is faith? 
What two elements enter largely into faith? 
Is faith in harmony with, or antagonistic to, human reason? 
. Why is faith important? 
. What is “The Faith of the Church’? 
. In what documents is the Faith of the Church set forth? 
. With what three questions does the subject of Christian Evi- 
dences deal? 

8. By what other name is the subject of Christian Evidences 

known? 


NIIAUP WDE 


FOUNDATIONS OF FAITH 


degraudaed ty 


GROUNDS FOR BELIEF IN THE 
EXISTENCE OF GoD 


TEACHING OF SCRIPTURE. The Bible does not undertake 
to prove that there is a God, but rather takes the fact of a 
divine existence for granted. Most men believe that there 
is a God, even though they may not pretend to any ac- 
curate knowledge of Him, or to any intimate relationship 
with Him. “The fool hath said in his heart, There is no 
God” (Psalm 53:1), but it is only a “fool” who would 
cherish such a thought, and even he is usually slow in 
acknowledging it. All the available evidences confirm the 
belief of thoughtful and intelligent men in the existence of 
a Supreme Being. The Bible assumes that men recognize 
the existence of this Supreme Being, and confines itself to 
the task of making known His works and His will. 

SPONTANEITY OF FAITH. Belief in the existence of God 
is spontaneous in the human heart and is not dependent 
upon the processes of reason. Many who have not taken 
the time to reason about the great facts and problems of 
existence, have nevertheless cherished a lively faith in God. 
It has been said that “man learns to pray before he learns 
to reason.” This is true not only of the individual whose 
life is passed in Christian America where he is under 
strong religious influences from earliest infancy, but is like- 
wise true of the human race taken as a whole. Neverthe- 
less it is a good thing for those who have reached the 

ig 


14 FOUNDATIONS OF FAITH 


point in life where they are able to think, to inquire into the 
reasonableness of their faith, and to examine the founda- 
tions upon which that faith rests. 

FIVE SPHERES OF INVESTIGATION. There are five distinct 
lines of argument that may be profitably employed in es- 
tablishing firmly and clearly a faith in the existence of God. 
They are: 

(1) Presumptive Evidences. 

(2) The Ontological Argument. 

(3) The Cosmological Argument. 

(4) The Teleological Argument. 

(5) The Moral Argument. 


We shall examine each of these in order. 


REVIEW QUESTIONS 


9. Does the Bible undertake to prove the existence of God? 

10. Is faith dependent upon reason? 

11. How many spheres of investigation are open to us in seeking 
reasons for belief in the existence of God? 

12. How do we designate these spheres? 


SECTION WL 
PRESUMPTIVE EVIDENCES 


DEFINITION. There are certain facts which while not 
sufficient in themselves to prove conclusively the existence 
of God, nevertheless predispose the mind to accept such a 
conclusion. These facts, together with the logical processes 
of reasoning based upon them are usually classified as 
“Presumptive Evidences.” 

(1) The Universality of the Idea of God. Belief in the 
existence of a Supreme Being is as extensive as is the race 
of man and it has persisted during all the centuries from 
the earliest times until the present. Doctor Valentine said: 
“We are safe in saying that there has been found no well 
authenticated case of a nation or race without some con- 
ception of deity or conviction of the existence of a Supreme 
Being.” (Natural Theology, p. 26). The ideas of God 
held by races of inferior civilization have often been vague, 
and not infrequently grotesque, but beneath all the error 
and uncertainty there is to be found the basic belief that 
there is a Supreme Being whom men call “God.” When 
St. Paul came to Athens he found by the roadside an altar 
bearing an inscription “To the Unknown God.” (Acts 
17:23). The Athenians believed in the existence of a God 
of whom they confessed they knew nothing except that 
He did exist. Paul made the inscription the text for his 
sermon and said, “Whom therefore ye ignorantly worship, 
Him declare I unto you.” Many races and peoples of earth 
have worshiped in ignorance, but beneath their ignorance 
there is always to be found the fundamental idea of Deity. 

ORIGIN OF THE IDEA OF Gop. The question as to whence 
the universal idea of God arose is one that has engaged 

15 


16 FOUNDATIONS OF FAITH 


the attention of scholarly minds and various are the an- 
swers that have been suggested. Some scoffers against 
religion have advanced the theory that the idea of God had 
been invented by crafty rulers for the purpose of in- 
timidating the common people and making them more sub- 
servient to their sovereign’s commands. ‘This idea is so 
absurd in the light of all the facts that it is not taken ser- 
iously by any one at the present time. Doubtless there 
have been crafty men who have taken advantage of the 
wide-spread belief in the existence of God, and used it for 
their own selfish ends and purposes, but in so doing they 
have but utilized that which already existed and have in 
no case originated the idea. The absurdity of such an 
hypothesis becomes the more apparent when we remember 
how widely diffused is the idea of God. It is inconceiv-. 
able that men in so many scattered lands should have de- 
vised the same expedient for deceiving their fellow men. 
Another theory which has been advanced by skeptical 
writers is that the idea of God originated in the terror 
which fills the human heart in the presence of the mighty 
forces of nature—fire, flood, storm, etc. “The moods of 
nature are variable and at times appear almost like the 
variable moods of man, now serene and smiling, and anon 
frowning and fierce. It may be true that in some instances 
the phenomena of nature have led men to impute to the 
wild and mysterious forces against which they struggled 
the attribute of personality and thus in the course of time 
develop the conception of “gods” with one of their number 
exalted because of his power to the position of chief. Such 
a theory gains some support from a contemplation of the 
mythology of ancient Greece, as it does also from a study 
of the legends of the Norsemen of long ago. If all this 
be granted however it means merely that men of limited 
mental attainments and without the benefits of any divine 


PRESUMPTIVE EVIDENCE 17 


revelation have seen in the handiwork of the Supreme 
Being an evidence of His existence, but have failed to 
apprehend the beauty and perfection of His character. These 
efforts to establish the idea of God from a study of his 
works we shall have occasion to observe in connection with 
the so-called “Cosmological Argument.” 

The most satisfactory explanation of the universality of 
the idea of God is to be found in the constitution of man 
himself and in the additional fact that in his earlier history 
there was a direct and immediate communication between 
God and man, the story of which was handed down from 
father to son through succeeding generations, and which has 
become the germ of a universal belief. This is the ex- 
planation of sacred scripture. 

(2) The Religious Instinct of the Race. Closely related 
to the idea of God, yet differentiated from it in some re- 
spects, is the fact of the religious instinct which is found 
in the hearts of all men. It is this instinct that prompts 
men to seek after a knowledge of God and for the divine 
favor. It underlies all worship wheresoever found—the 
elaborate sacrificial ritual in the heathen temple as well as 
the purer offerings of sincere and contrite hearts in the 
Christian sanctuary. 

There are those who consider this religious instinct 
merely a survival of early superstition, but the Bible offers 
a far more satisfactory explanation. The Scriptures teach 
that “man was created in the image of God;” that he was 
intended to enjoy communion and fellowship with God; that 
disobedience (sin) broke in upon this harmonious relation- 
ship, clouding the human mind and alienating the human 
heart from its maker. Within the human soul, however, 
there persisted a yearning for the peace and joy of the 
original state of innocence and an all-consuming desire 
to bridge the chasm made by sin and win the favor of 


18 FOUNDATIONS OF FAITH 


offended deity. It is this craving for divine companion- 
ship and favor that finds expression in the words of the 
psalmist, “As the hart panteth after the water brooks, so 
panteth my soul after thee, O God.” (Psalm 42:1). But 
this desire to know God and commune with Him, is not 
confined to those who have the light of sacred Scripture, 
but underlies fundamentally all forms of religion which 
have in them the element of sincerity. “The human heart 
must have a god as truly as must the human mind develop 
the idea of one,” said Doctor Valentine. It is conceivable 
that this craving of the human soul may be the result of 
accidental causes operating through many decades or even 
centuries in the past, and that there may be no reality to 
satisfy this universal longing, but it seems more reasonable 
to suppose that the soul in thus seeking after God is ful- 
filling the purpose of its creation, even as do the lips of 
the new-born babe in seeking the mother’s breast. 

(3) The Beneficent Influences of a Belief in God. “Belief 
in the existence and government of a Supreme Being has 
the clear testimony of utility. The ideas of God, respon- 
sibility, divine favor and divine displeasure, have unques- 
tionably been potent for justice, veracity, honesty, tem- 
perance, purity and order. They have tended to repress 
wrong. They have given nerve to moral character. Neither 
individuals nor communities could afford to be without their 
help.” (Doctor Valentine—Natural Theology, p. 37). 

It is of course conceivable that these beneficent results 
might flow from a mere belief, which had no foundation in 
actual reality, but it does not seem probable. Men have 
long since come to recognize the principle that truth alone 
survives, and that truth alone is capable of producing re- 
sults that are of permanent benefit to mankind. The poet 
Bryant expressed a principle universally accepted among 
thoughtful men, when he wrote: 


PRESUMPTIVE EVIDENCE 19 


“Truth crushed to earth will rise again 
The eternal years of God are hers; 

But error wounded, writhes in pain, 
And dies among her worshipers.” 


Belief in the existence of God has persisted through the 
ages and such belief has always and everywhere been a 
fountain whence have flowed rich benefits to all mankind. 
Belief in existence of God underlies all systems of morality 
and makes for the development of the highest type of 
character. It makes stronger and better men, better hus- 
bands and wives, better parents and children, better citizens, 
better social conditions, and without such a belief no ad- 
vanced and lasting type of civilization is possible. It 
scarcely seems possible that such a copious stream, enrich- 
ing all human life, could flow from any other fountain head 
than that of pure TRUTH. 

(4) The Reasonableness of Belief in God. Man lives 
in the midst of a vast and wonderful material universe 
whose many and intricate parts are bound up together in 
closest interrelationship. The universe is not permanent 
but is subject to change. It must have had a beginning, 
and it must have an end. It shows in all its parts evidences 
of plan and the adaptation of means to accomplish certain 
ends. It must have a first cause. What was this first 
cause that brought the orderly universe into being? 

The most wonderful and mysterious of all created things 
is man himself. He possesses a body composed of many 
members, all of them intimately related and each dependent 
upon all the others. He possesses mental and spiritual 
faculties which lift him above all other created things and 
make him master over even the powers of nature. His 
life, however, is brief. The days of his years are but three 
score and ten. Whence came man? Why was he created? 
What is the end and purpose of his life? Whence goes the 


20 FOUNDATIONS OF FAITH 


spirit of man when it leaves the body? These and many 
other similar questions press upon the minds of men today 
as they have done in every age of the world, and the most 
satisfactory hypothesis that has yet been advanced in ex- 
planation of the material universe and of the existence of 
man is that which underlies the teachings of the Bible, 
namely, that all created things were brought into existence 
by a Supreme Being who is all-wise and all-powerful, and 
whom men worship as “cop.” We shall have occasion to 
consider some of the facts here alluded to in connection 
with the “Cosmological” and “Teleological Arguments’ but 
let it be noted here that the most satisfactory hypothesis 
that has yet been advanced in explanation of the universe 
and of human life is the one that is predicated upon the 
existence of a Supreme Being. 

It is a clearly recognized principle in all scientific in- 
vestigation that when certain phenomena have been ob- 
served for which no adequate cause can be assigned, then 
an hypothesis is worked out to fit all the known facts, and 
this hypothesis is accepted until further research demon- 
strates its truth or falsity. A belief in the existence of 
God is the best hypothesis that has yet been proposed in 
explanation of the great facts that we observe in nature and 
in ourselves. 


SUMMARY 


These four considerations—the universality of the idea 
of God, the religious instincts of the human heart, the 
beneficient results of a belief in the existence of God, and 
the reasonableness of such a belief as a working hypothesis 
explaining the facts of nature and human life,—are not 
presented as absolute and convincing testimony that there 
is a God, but as good starting points for an investigation 
into the foundations of faith. They constitute “presump- 


PRESUMPTIVE EVIDENCE 21 


tive evidences,” indicating the likelihood of the divine ex- 
istence and predisposing the mind to accept the results of 
other lines of reasoning to which we now proceed. 


REVIEW QUESTIONS 


13. What is meant by the term “Presumptive Evidences’ ? 


14. 


How widespread is the idea of God? 


15. What theories have been advanced to account for the idea 
of God? 


16. 
17. 
18. 
19. 
20. 
vA 
22. 


How would you account for the idea? 

What is meant by “the religious instinct”? 

How widespread is the religious instinct? 

What kind of results are produced by a belief in God? 

Do these results prove God to be real? 

What is meant by an hypothesis? 

Does belief in God afford a working hypothesis for the existence 


of the universe? 


SECTION II 
THE ONTOLOGICAL ARGUMENT 


MEANING OF THE TERM. The word “ontological” is 
derived from two Greek words—“‘ontos”’ which means being, 
and “logos” which means word, discourse or argument. 

NATURE OF THE ARGUMENT. The ontological argument 
is based upon and concerned with the being or existence of 
God. It is purely metaphysical in character and might be 
defined as a necessary process of rational thought. 

THE ARGUMENT STATED. The ontological argument has 
been stated in different forms by different writers upon the 
subject of Christian evidences, but may be conveniently put 
into the form of a syllogism thus: 


The human mind ts so constituted that it must 
necessarily think of an absolutely perfect Being 
(God). 

Actual existence is an essential attribute of perfec- 
tion (that which does not exist 1s not perfect). 

Therefore the human mind must think of the 
absolutely perfect Being as actually existing. 


THE ARGUMENT EXAMINED. The concise statements given 
in the foregoing syllogism will bear examination. The truth 
of the major premise may not be apparent at first sight, 
but a little thought will establish it to the satisfaction of 
all careful thinkers. Man himself is a finite being, and his 
existence is derived, dependent, limited, conditioned. But 
it is impossible to think of finite, derived, dependent, lim- 
ited, conditioned existence, without also thinking of the 
antithesis of such a state, namely, an existence, underived, 


32 


THE ONTOLOGICAL ARGUMENT 23 


independent, and without limitation or condition. The terms 
in which human life is ordinarily defined have no meaning 
for us, except in so far as our minds are capable of forming 
a conception of existence in all respects the counterpart of 
our own. Doctor Leander S. Keyser states the case thus: 
“Man cannot think of the relative without also thinking of 
the absolute, for the one connotes the other; nor can he 
think of the derived, without also thinking of the underived; 
nor of the dependent, without implying the independent; 
nor of the imperfect without connoting the perfect; nor of 
the finite without infering the infinite.’ (A System of 
Christian Evidence, p. 171). All the imperfections of 
humanity suggest to the mind the absolute perfection that 
is ordinarily ascribed to deity, and the thoughtful man can- 
not escape the necessity of thinking of a Being underived, 
independent, unconditioned, infinite, absolute, perfect. 

It is evident however even to the most superficial student 
of the subject that a Being who does not exist is neither 
underived, independent, unconditioned, infinite, or perfect, 
but indeed the very reverse of all these. Nothing can be 
said to be perfect that does not exist. Existence is a neces- 
sary attribute of perfection, or to put it in another form, 
there can be no perfection until it actually exists. There- 
fore the requirements of clear and rational thinking demand 
that the intellect shall conceive of the Perfect Being (God) 
as actually existing. 

OBJECTION TO THE ONTOLOGICAL ARGUMENT. It has been 
objected to the argument that it seeks to give objective 
reality to that which is nothing more than a mental con- 
cept, or in other words that this argument rests upon the 
assumption that because we think that there is a God, there- 
fore God actually exists. This objection is not valid against 
our argument as stated above. We do not affirm that be- 
cause we think of God therefore God exists, but we do 


24 FOUNDATIONS OF FAITH 


affirm that if we think of a Perfect Being we must neces- 
sarily think of Him as actually existing, which is the same 
thing as saying, we must believe in His existence, which 
is the same thing again as saying we must have faith in His 
existence. 

VALUE OF THE ARGUMENT. By some writers the onto- 
logical argument is not considered in itself conclusive, but is 
used as a confirmatory argument for the purpose of cor- 
roborating evidence drawn from other sources. By other 
writers this argument is regarded as the supreme evidence 
for the faith of man in the existence of a Supreme Being. 
Within the sphere of pure reason it constitutes a strong and 
logical process of thought, the value of which becomes the 
more apparent the longer it is studied. 

EFFECT OF DENYING THE ARGUMENT. It is worth while 
to note that if the ontological argument be rejected or denied 
there is a complete breakdown in the most profound and 
orderly processes of human reason. Doctor Keyser re- 
marks: “If the absolute, underived, independent and per- 
fect Being does not exist, then man’s necessary concep- 
tions, the most profound and fundamental of which he is 
capable, are null and void, and his mind is illogical and in- 
effective in its very constitution. If that were true then 
all our thinking would be inane and futile’ (A System 
of Christian Evidence, p. 171). 

HARMONY OF THE ONTOLOGICAL ARGUMENT WITH SCRIP- 
TURE TEACHING. The harmony between the processes of 
rational thinking as embodied in the ontological argument 
and the teachings of the Bible is striking. Behind the strong 
rugged statements of both the Old and the New Testaments 
lies the conception of God as the one underived, inde- 
pendent, perfect, self-existent Being. To Him are ascribed 
the attributes of eternity, immutability, omnipresence, om- 
niscience, omnipotence, personality and self-extstence. When 


THE ONTOLOGICAL ARGUMENT 25 


the Lord appeared to Moses at the burning bush He said 
unto him, “I am THAT I am, . . Thus shalt thou say unto 
the children of Israel, I Am hath sent me unto you.” 
(Exodus 3:14). This use of the present tense of the 
verb which expresses existence as the name of God, is ap- 
parently an effort to convey to human minds a conception 
of God as one who is self-existent. 

When Jesus said to the Pharisees, ‘Before Abraham 
was, I Am,’ He does but assert that this divine and eternal 
principle of self-existence was lodged within Him. In like 
manner when the statement is made “In him was life’ (John 
1:4), there is an unmistakable reference to this uncreated, 
underived, absolute, perfect life principle. Similarly in 
Revelation we read, “I am Alpha and Omega, the beginning 
and the ending, saith the Lord, which is, and which was, 
and which js to come, the Almighty.” (Rev. 1:8). This 
Scriptural conception of God’s absolute and eternal self- 
existence is reflected in the ancient liturgical formulas of the 
Christian Church, as for example, the Gloria Patri—‘‘as 
it was in the beginning, is now, and ever shall be, world 
without end, Amen.” 


REVIEW QUESTIONS 


23. What is the meaning of the term “Ontological” ? 

24. What is the nature of the argument? 

25. How may the argument be stated in concise form? 

26. What is the chief objection to the ontological argument? 
27. Is the objection valid? 

28. What value do you attach to the ontological argument? 

29. What is the effect of denying the ontological argument? 

30. Does the ontological argument conflict with Scripture teaching? 


SEG LION GODT 
THE COSMOLOGICAL ARGUMENT 


DEFINITION. The word “cosmological” is derived from 
two Greek words—‘“‘cosmos,” which means world or universe, 
and “logos,” which means word, discourse or argument. As © 
used in the study of Christian evidences the term refers 
to the argument drawn from the contemplation. of the 
material universe, especially as concerns its origin. 


THE ARGUMENT STATED. The argument may be con- 
cisely stated thus: 


For every effect there must be a cause; 
The world in which we live is an effect; 


Therefore the world or universe must have had an 


adequate cause such as can alone be found in 
God. 


THE ARGUMENT EXAMINED AND AMPLIFIED. The major 
premise in the foregoing syllogism is generally recognized 
as a principle that is scientifically correct. No event takes 
place except as it is brought about by a sufficient cause. 
It is the peculiar province of science to observe the varied 
phenomena which occur in the world and then seek out the 
cause or causes which have produced these phenomena. 
Science recognizes no such thing as “chance” or “hap- 
hazard ;” it demands a reason for whatever happens, and is 
concerned altogether with the far-reaching laws which govern 
cause and effect. 


The universe in its entirety is an effect for which the mind 
26 


THE COSMOLOGICAL ARGUMENT 2/7 


demands an adequate cause. How did it originate? What 
powerful cause produced this vast effect? 

In considering these questions we must distinguish clearly 
between primary and secondary causes. For many of the 
phenomena which we observe we can find reasons in an- 
tecedent events, but if we examine these antecedent events 
we find that they were the result of earlier causes. If we 
stand twenty-eight dominoes up in a row and knock over 
the first one, it will cause the second domino to fall, the sec- 
ond the third, and the third the fourth, and so on until all 
have fallen. The immediate reason that the last domino falls 
is found in the fall of the one just before it; the ultimate 
reason is found in the fall of the first in the line. In a sim- 
ilar manner the leaves fall from the trees because the 
frosty air of autumn has destroyed their vitality ; the atmos- 
phere of autumn is tinged with frost because the earth has 
altered its position with reference to the sun; the earth has 
changed its position in the solar system because it is traveling 
through space at the rate of nineteen miles per second; 
the earth is traveling through space at this tremendous 
velocity because—why? What causes this motion? What 
started the earth upon its course? What was the ultimate 
and final first cause of the created universe? 

The term “created” is used in the foregoing sentence 
advisedly, for there is nothing about the universe to in- 
dicate that it is permanent. Astronomers declare that even 
the largest and brightest stars in the canopy of space are 
undergoing changes; that all stars have their periods of 
increasing and decreasing brilliancy; that the present state 
of the heavenly bodies is transitory. He that closely ex- 
amines nature learns how true is the line of the hymn, 

“Change and decay in all around I see.” 

What then is the original first cause behind this vast, 
complex, changing universe? If it is not permanent, it must 


28 FOUNDATIONS OF FAITH 


have had a beginning; and before its beginning there must 
have been a supreme final cause that brought it into being. 

Many writers upon the subject of cosmology call atten- 
tion to the superiority of mind over matter. All the handi- 
work of man represents not the strength of bodily powers, 
but rather the creative mind that lies back of and gives 
direction to the hand and the arm. ‘The creation of human 
hands is always the embodiment of a human idea. The 
cathedral is the architect’s dream realized in stone. The 
automobile represents the knowledge and genius of the 
mechanic wrought out in steel. It is the task of man to 
conceive of new possibilities in the field of invention and 
then translate his ideas into concrete realities. Everywhere 
in his conflicts with material things man triumphs because 
of the superiority of mind over matter. The consideration 
of this fact leads us to believe that the vast cosmos, or 
material universe amid whose wonders we live, must be 
the expression of intelligence, or in other words, the 
universe demands an ultimate first cause in which both 
almighty power and unlimited intelligence are combined. 
Such an adequate first cause is to be found alone in the 
conception of a Supreme Being, possessing in the highest 
degree the powers of mentality. 

HARMONY OF THE RESULTS OF COSMOLOGICAL THOUGHT 
WITH THE TEACHINGS OF THE BIBLE. There is close har- 
mony between the conclusions of the cosmological argu- 
ment and the teachings of sacred Scripture. The opening 
statement of the Bible is: “In the beginning God created 
the heavens and the earth.” (Genesis 1:1). Saint John’s 
opening declaration is: “In the beginning was the Word, 
and the Word was with God, and the Word was God. The 
same was in the beginning with God. All things were made by 
him, and without him was not anything made that was made.” 
(John 1:1-3). In the psalms there are several references 


THE COSMOLOGICAL ARGUMENT 29 


to God as the ultimate first cause of all created things. Thus 
it is said: “The earth is the Lord’s and the fulness thereof, 
the world and they that dwell therein; for he hath founded 
it upon the seas, and established it upon the floods.” (Psalm 
24:1, 2). Back in the minds of the inspired writers lay 
the conception of God as the only satisfactory explanation 
of creation, as the ultimate first cause of all things that 
exist, whose almighty power and infinite wisdom are re- 
vealed in every part of the universe. 

EFFECT OF DENYING THE COSMOLOGICAL ARGUMENT. To 
deny the conclusions of the cosmological argument is to 
leave the human mind without any reasonable explanation 
of the universe. The only alternatives are: (1) An attitude 
of agnosticism which refuses to make any effort to solve 
the enigma of creation, and contents itself with the state- 
ment, ‘We do not know.” Such an attitude is not only 
unscientific, but if pressed to its logical conclusion leads to 
intellectual stagnation and paralysis. (2) An effort to 
account for the universe by ascribing it to the operation 
of physical forces or by a process of evolution. The ex- 
istence of physical forces however demands an explanation 
and for them the mind must ask a cause, and evolution de- 
mands a starting point and an intelligent mind superintend- 
ing and directing its course towards its goal. Evolution 
without God behind it is utterly unreasonable and mean- 
ingless. The only explanation that appeals to the mind as 
worthy of belief is that the universe originated in the 
creative act of a Supreme Being, Himself uncreated, eternal, 
self-existent, in whom are blended almighty power, and 
infinite wisdom. 


REVIEW QUESTIONS 


31. What is the meaning of the term “cosmological”? 
32. With what is the cosmological argument concerned? 
33. How may the cosmological argument be concisely stated? 


30 FOUNDATIONS OF FAITH 


34. What is the difference between secondary causes and the ulti- 
mate First Cause? 

35. Is mind superior to matter? 

36. Does the cosmological argument conflict with Scripture 
teaching? 

37. What is the effect of denying the conclusions of the cosmologi- 
cal argument? 


~ 


SECTION IV 
THE TELEOLOGICAL ARGUMENT 


DEFINITION. The word “teleological” comes from two 
Greek words—“teleos,’ which means end, jand “logos,” 
which means word, discourse or argument. 

NATURE AND SCOPE OF THE ARGUMENT. The teleological 
argument is closely related to the cosmological, but is a step 
in advance of it. It takes into consideration the evidences 
of design in the realm of nature, and is based upon the 
clear adaptation of means to a definite end. 

THE ARGUMENT STATED. The teleological argument may 
be concisely stated in the following form: 

Whatever exhibits evidences of design must have 
had an intelligent designer ; 

The universe as a whole, and each of its parts in 
particular, exhibits unmistakable evidences of 
design; 

Therefore the universe must have had an intelligent 
designer. 

THE ARGUMENT EXAMINED AND AMPLIFIED. When one 
looks at any piece of finely wrought out and delicate 
mechanism, he beholds in it at once the evidence of an 
intelligence working through certain means to accomplish 
a definite end. The watch which a man carries in his vest 
pocket may be taken as a classic illustration of this far- 
reaching principle. When we examine the watch, we find 
that it is composed of many different parts, each one of 
which is essential to the proper working of the whole, 
and each one of which is carefully adjusted and fitted into 
its proper place. Immediately we are aware of the fact 
that there must have been a purpose in mind of the maker 

31 


32 FOUNDATIONS OF FAITH 


of the watch, which purpose is of course the production of 
an instrument which would measure accurately the flight of 
time. It would be idle to say that the watch is the result 
of accident, or that its combination of parts merely “hap- 
pened.” It would be equally idle to affirm that the watch 
had been produced by a babe or by a wild savage of the 
African jungle. Neither the babe nor the savage know 
enough to make a watch. Indeed the average man who 
carries a watch does not know how it is made and is in- 
capable of repairing the slightest defect in its mechanism. 
Should his watch get out of order the owner takes it at 
once to a man who knows how watches are made. What 
is true of the watch is true also of every piece of human 
handiwork that exhibits design. As soon as we perceive 
that there is a design in an article, we know that there must 
have been a mind at work upon it, definitely planning for 
a desired end or effect, and using such means as were best 
calculated to accomplish the end in view. 

Throughout the universe there run such evidences of 
design. Science has been divided into numerous branches, 
each of which pursues its investigations in its own allotted 
sphere, but wheresoever we follow the investigations of the 
scientist it is to have firmly impressed upon the mind that 
everywhere in the natural world there is evidence of design 
and the adaptation of the best means to secure the end in 
view. Astronomy has charted the heavens and marked the 
stately procession of the stars and planets, as well as the 
motions of the earth itself, with the result that many won- 
derful facts have been made known. The ponderous masses 
which form the heavenly bodies pursue their courses through 
space in regular orbits, without the deviation of a hair’s 
breadth or the variation of a second in a thousand years, and 
so precise is their progress and so perfectly adjusted their 
relationship to each other that students of the stars have 


THE TELEOLOGICAL ARGUMENT 33 


learned how to predict future phenomena such as the ap- 
pearance of comets, eclipses, the exact time of the changing 
seasons, the rise and fall of the tides of the ocean, etc. 
Throughout the whole arrangement of the heavenly bodies 
there runs order and system indicative of design. 

The same thing is true in every part of the natural world. 
Every branch of science is concerned with discovering the 
order and design of natural phenomena and everywhere an 
elaborate system is discernible. Everywhere the operations 
of nature take place in accordance with fixed principles or 
laws. Nowhere does nature act at random or haphazard. 

Most remarkable among all the works of creation is man. 
His body is composed of many organs, each one of which 
shows evidence of design, and each one of which is necessary 
to the completion and proper working of the whole. The 
eye is more wonderful than any optical instrument that has 
ever been devised by the ingenuity of man. The ear is more 
wonderful than any instrument yet devised for registering 
sound. The human voice surpasses any man-made instru- 
ment for the production of sound. The heart is an auto- 
matic pump that works day and night for many years with-. 
out the loss of a single stroke. The nerves constitute a 
delicate telegraphic system for transmitting impressions 
from the several parts of the body to the brain, and in turn 
carrying back the mandates of the human will to every 
muscle, and the operation of the nervous system surpasses 
in rapidity, in accuracy and durability even the most recent 
development in wireless. All these and many more delicate 
organs perform their several functions in perfect harmony 
and each is essential to the body as a whole. Whence came 
this marvelous combination? Is man the product of chance? 
Of blind force? Of evolution? Surely a delicate and 
complex instrument exhibiting such manifold evidences of 
design and of the adaptation of means to an end, demands 


34 FOUNDATIONS OF FAITH 


as the only satisfactory explanation of its origin a belief in 
an intelligent creator. 

EFFECT OF DENYING THE TELEOLOGICAL ARGUMENT. To 
deny the conclusions of the teleological argument would re- 
quire either that the man take the attitude of agnosticism 
which has already been referred to, an attitude which is un- 
scientific and which would preclude all progress in human 
thought, or that we accept some such theory as that of 
evolution. To ascribe the origin of nature and of man to a 
process of evolution is merely begging the question. For 
if we grant that the conclusions of the evolutionist are valid, 
then the evident design that runs through the entire series 
of processes by which evolution is accomplished, and the 
manifest adaptation of carefully selected means to bring 
about a definitely chosen end, presupposes and demands as 
its designer and superintendent supreme intelligence. 
Whether God created nature and man by separate and 
distinct acts of power, or whether he created all things that 
now exist through a long series of processes, is merely a 
question as to the method of creation. Behind all his works 
in either case stands the almighty and intelligent Being who 
designed and who has brought into being all the wonderful 
works which we behold with our eyes. 


REVIEW QUESTIONS 


38. What is the meaning of the term “teleological”? 

39. With what does the teleological argument particularly deal? 

40. How may the teleological argument be concisely stated? 

41. What familiar illustration would you use to emphasize the 
teleological argument? 

42. Can you give any evidences of “design” in the natural world? 

43. What is the supreme example of natural “design”? 

44. What is the effect of denying the conclusions of the teleological 
argument? 

45. Does the theory of evolution deny the possibility of faith 
in God? 


SECTION V 


THE Mora ARGUMENT 


NATURE OF THE MORAL ARGUMENT. The ontological 
argument may be regarded as an exercise of the human 
reason in the realm of pure thought. The cosmological 
and teleological arguments are based upon the material 
realities of the universe. The moral argument deals alone 
with those facts which lie within the realm of moral and 
ethical truth. 

THE ARGUMENT STATED. The moral argument may be 
concisely stated in the following form: 


For every law there must.be a law-giver, with 
authority to declare and power to enforce the 
law; 

There is a moral law affecting all human life and 
experience, which is attested by (a) con- 
science, (b) experience, and (c) the intimate 
relationship between righteousness and hap- 
piness ; 

Therefore there must be a moral law-giver, himself 
righteous and moral, with authority to enact 
and power to enforce the moral law. 


THE ARGUMENT EXAMINED AND AMPLIFIED. The major 
premise in the foregoing syllogism needs no extended com- 
ment. Its axiomatic truth is apparent. We may find an 
illustration of the principle involved by turning to our civic 
life. Whenever a citizen of this country is told, “Thou 
shalt do this,” or “Thou shalt not do that,” he immediately 

_ wants to know by what authority such a command is given, 
35 


36 FOUNDATIONS OF FAITH 


and also by what power it will be enforced. If the command 
is not backed by proper authority, or if there is not behind 
it the power necessary to enforce it, it is treated with in- 
difference. In the Commonwealth of Pennsylvania, and in 
other states also, officers of the law have been successfully 
resisted in their demands because they had “exceeded their 
authority.” Sometimes acts passed by the legislature and 
signed by the governor have been declared “unconstitu- 
tional,’ and therefore null and void because the law making 
body and the chief executive did not possess the right to 
originate nor the power to enforce the law in question. 
Sometimes, too, laws that are properly passed fail to ac- 
complish their purpose because of inadequate police power 
to compel obedience. So far as our civil laws are con- 
cerned we recognize the principle that there must be behind 
them proper authority for their enactment and adequate 
power for their enforcement, and where there is the reign 
of law, we know that there must necessarily be such author- 
ity and power, Without such authority and power there is 
not law and order, but chaos. What is true of our civil 
laws is true likewise of all other laws which affect human 
life. Let it be granted that a law exists, and immediately 
the mind inquires whence it came, what authority and power 
is back of it, and why it must be obeyed. 

There is moral law governing human thought and con- 
duct. Man’s body is no more subject to the law of grav- 
itation which governs all matter, than is his moral nature 
subject to a law which controls all thought and action in 
the realm of morals. There exist the great realities of 
right, truth, virtue, which all men are bound to recognize 
and acknowledge whether they want to or not. There is 
an obligation resting upon men to seek after righteousness 
and to avoid wickedness, which is felt by all men, and from 
which none can entirely escape. So firmly fixed is this 


THE MORAL ARGUMENT 37 


moral law that it carries with it its own rewards and pun- 
ishments which are meted out inexorably without any as- 
sistance on the part of men. It is impossible for any man 
to escape the operation of this moral law. Whether he will 
or not his life must be passed subject to its operations. The 
law cannot be evaded, nor can any man escape from the 
legitimate consequences of his own conduct as they are 
meted out by a power against which it is useless for him to 
struggle. 

ConsciENCE. The existence of this moral law is at- 
tested by conscience. There is within the human breast a 
still small voice which cannot be silenced and which de- 
clares with authority that one act is “right,” and another is 
“wrong.” This internal monitor is not controlled by the 
wishes of the man concerned, nor by any consideration of 
his own interests, nor even by his intellectual judgment, 
but sits in independent judgment upon the man’s conduct 
and commends or condemns in accordance with a moral 
standard that lies altogether outside of himself. It is not 
meant here to affirm that conscience is never affected by 
various considerations, or that its verdicts are never warped 
by self-interest, or that its operations continue under all 
circumstances trustworthy, but it is asserted that conscience 
constitutes a peculiar phenomenon as it bears witness to 
the distinction between right and wrong, and to emphasize 
the fact that in thus testifying it finds the ultimate grounds 
of the distinction outside of the man himself and outside 
of his own personal interests. | 

A consideration of the phenomenon of conscience leads 
to two main inquiries. (1) What is conscience? and how 
can it be explained? and (2) Upon what standards do its 
verdicts rest? 

When George Washington wrote down among his life 
maxims, “Labor to keep alive in your breast the little spark 


38 FOUNDATIONS OF FAITH 


of celestial fire called conscience,’ he used a phrase which 
expresses a profound truth. Conscience can only be ex- 
plained as a spark of celestial fire placed within the human 
breast by the man’s Creator for the purpose of bearing tes- 
timony to the moral law established by that same supreme 
Creator. The standards according to which the verdicts 
of conscience are rendered will be considered presently under 
the ultimate ground of the distinction between right and 
wrong. 

THE MORAL LAW IN HUMAN EXPERIENCE. ‘The existence 
of a moral law is attested by human experience. The wis- 
dom of the world has found expression in such familiar 
maxims as “It pays to do right,’ “Honesty is the best 
policy,” etc. These maxims do not express the highest type 
of morality, for it is certainly true that a man should do 
right whether it paid or not, and that he should be honest 
as a matter of principle, rather than from considerations of 
policy. Nevertheless such maxims are based upon wide 
observation and the fact that they have become widely 
current is an evidence of the fact that they have in them 
elements of truth. It does pay to do right, because in so 
doing a man is conforming his conduct to a moral law of 
universal application. It does not pay to do wrong because 
in so doing a man is running counter to the law, and is bound 
to suffer in consequence. It is not maintained that the ad- 
ministration of justice is in all cases perfect and complete. 
It is not denied there are cases in which the wicked seem 
to prosper and the righteous are made to suffer. In spite 
however of all exceptions, and in spite also of an apparent 
incompleteness of the administration of the law in every 
individual case, there is abundant evidence of the existence 
of such a moral law which rules in the affairs of men. 

The full power and effect of the moral law is observable 
in the history of nations. The past bears eloquent testi- 


THE MORAL ARGUMENT 39 


mony to the fact that a nation that recognizes and observes 
the moral law grows strong and prospers, while a nation 
which violates that law decays and falls. The principle 
finds expression in sacred Scripture in such passages as 
“Righteousness exalteth a nation, but sin is a reproach to 
any people” (Proverbs 13:34), and “The nation and king- 
dom that will not serve thee shall perish; yea, those nations 
shall be utterly wasted.” (Isaiah 60:12). It finds ex- 
pression also in literature in such phrases as “There is an 
enduring power, not our own, which makes for righteous- 
ness.” 

THE RELATIONSHIP BETWEEN RIGHTEOUSNESS AND HAP- 
PINESS. The existence of a moral law is attested by the 
intimate relationship which exists between righteousness on 
the one hand and happiness and progress on the other. Man 
has been created with the capacity for happiness and the 
craving for it is a part of his nature. To attain true and 
lasting happiness he must conform his daily life to the 
moral law and do only that which is right. No real and 
permanent happiness is possible to him who violates the 
moral law. No wicked man is truly happy. 

There is likewise a desire for knowledge born within 
every human being, but only he makes progress in intel- 
lectual achievements who lives in accordance with the moral 
law. Violations of that law produce mental lethargy and 
intellectual darkness. The highest type of civilization is 
possible only where there is a clear recognition of the moral 
law and a strict obedience to it. 

GROUND OF THE DISTINCTION BETWEEN RIGHT AND 
WRONG. Conscience, experience and a survey of the con- 
ditions under which men must live and achieve their hap- 
piness and progress, all testify to the existence of a universal 
moral law which distinguishes clearly between right and 
wrong. Whence comes that law, and upon what ground 


40 FOUNDATIONS OF FAITH 


does the distinction between right and wrong finally rest? 
What is it that makes one act right and another wrong? 

The only satisfactory answer to these questions is to be 
found in the character of the Supreme Being who has made 
man and all created things and established the laws by 
which man’s life shall be governed. 

There are those who have sought to find the distinction 
between right and wrong in the constitution of things, but 
this is a vague expression and does not push the inquiry 
back to its ultimate conclusion. If we say that the ground 
of distinction between right and wrong is to be found in 
the constitution of things, we must go a step further and 
seek an answer to the questions, Why are things con- 
stituted as they are? Who or what constituted them thus? 
Such questions of course lead finally to the author of crea- 
tion, in whom alone may we find a satisfactory answer to 
our questionings. 

Others have undertaken to find the answer to the ques- 
tion before us by saying that the commonly accepted ideas 
of right and wrong are based upon considerations of utility, 
and are the result of prolonged observation as to what is best 
for mankind. According to such a theory such courses of 
conduct as in the long run produce the best results are 
regarded by men as right, and such as produce the largest 
amount of evil are looked upon as wrong. Such reasoning 
is not sound. It fails to give due recognition to the moral 
aspects of conduct. Nor does it attempt to say why moral 
actions are beneficial, and immoral conduct detrimental to 
mankind. The only hypothesis that fits the case in full is 
the theory that such acts as are in harmony with the char- 
acter and will of the Supreme Creator are “right” and those 
that are contrary to that character and will are “wrong.” 
The Supreme Being who is the Creator of all things that 
exist is the Author and Administrator of the moral law, and 


THE MORAL ARGUMENT 41 


in Him and Him alone is to be found the ultimate ground 
of distinction between righteousness and unrighteousness. 

Corottary. The considerations set forth in the preced- 
ing paragraphs necessarily imply that we shall think of the 
Supreme Being as one who is Himself moral and righteous, 
a personality in whom is moral perfection. 

VALUE OF THE MORAL ARGUMENT. ‘The moral argument 
properly understood in all of its far-reaching significance is 
one of the strongest reasons for belief in God. Its value 
as evidence of the divine existence has been generally rec- 
ognized by thinkers and writers. To the German phil- 
osopher Kant is attributed the statement, “Two things there 
are that inspire wonder and constantly increasing reverence 
the oftener and the more they are considered—the starry 
heavens above me and the moral law within me.” (Quoted 
by Edwin B. Frost in “The Heavens are Telling’). 

HARMONY OF THE MORAL ARGUMENT WITH BIBLE TEACH- 
ING. It is scarcely necessary to point out how closely the 
conclusions of the moral argument correspond with the 
teachings of sacred Scripture. Wrong doing goes in the 
Bible by the name of “stn,” and sin can best be defined as 
“that which is contrary to the nature and will of God.” Such 
a definition covers all that is named as sin in sacred Scrip- 
ture. There are sins of thought, word, and deed; sins of 
omission and commission; secret sins and presumptuous 
sins; original sin and actual sin; but whatever its special 
name or classification, sin in its essence is antagonism to 
the divine will. Throughout the Bible the distinction be- 
tween righteousness and sin is made to rest upon the char- 
acter and purpose of God. The Bible sets forth more fully 
than any other book or books known among men the obliga- 
tions of “the moral law.” The Bible likewise emphasizes 
the close relationship between righteousness and happiness, 
and between sin and suffering. Thus the results of in- 


42 FOUNDATIONS OF FAITH 


dependent investigation in the realm of morals and the clear 
teachings of the Bible coincide in demanding that we accept 
a belief in God as the only rational explanation of that 
moral law written in the hearts of men, whose operations 
none can stay, and in obedience to which man finds his 
greatest happiness. 


REVIEW QUESTIONS 


46. With what does the moral argument deal? 

47. How may the moral argument be stated? 

48. What two basic facts are presupposed in connection with 
any law? 

49. What three separate lines of evidence attest the reality of the 
moral law? 

50. What is conscience? 

51. Is conscience always reliable? 

52. How do you account for conscience? 

53. Does it pay to do right? 

54. Should we do right because it pays? 

55. Does history afford any proof of the moral law? 

56. Is there any relationship between morality and human happiness ? 

57. What is the ultimate ground of distinction between right and 
wrong? 

58. What conception of God does the moral argument create in 
the mind? 

59. How does the moral argument correspond with the teachings 
of the Bible? 


PARAL 


GROUNDS FOR BELIEF IN 
THE BIBLE AS THE WORD OF GOD 


SECTION I 
PRESUMPTIVE CONSIDERATIONS 


THE NECESSITY FOR A DIVINE REVELATION. By the pro- 
cesses of reason and the consideration of the facts presented 
in the foregoing arguments a man is brought to the point 
where he believes in the existence of God, and where he 
would be led to affirm with certainty that God possessed 
certain attributes or characteristics, such as personality, 
self-existence, omnipotence, wisdom, etc. The most patient 
investigation, however, and the most careful reasoning could 
never supply an adequate and satisfactory conception of 
the divine character, nor could it establish between God and 
man any other bond of relationship save that of creator and 
creature. The question of Zophar to Job, “Canst thou by 
searching find out God? Canst thou find out the Almighty 
to perfection?” is one that must ever be answered in the 
negative, so far as the unaided powers of the human intel- 
lect are concerned. The human mind can by investigation 
and study find out much about God’s handiwork, but little 
about God Himself. 

Yet there is in the human heart an intense desire to 
“know” God, and to so understand His will and purpose 
as to conform life and conduct in accordance therewith. 
This capacity for sustaining a close and intimate relation- 
ship with deity, and the universal longing to satisfy that 

43 


44 FOUNDATIONS OF FAITH 


inborn capacity, would constitute a unique phenomenon in 
human experience were there no provision made for its 
satisfaction. Every other legitimate craving of man finds 
its gratification. Therefore it is but reasonable to suppose 
that the God who made man and implanted within him 
the yearning for knowledge of deity and the assurance of 
a clearly defined relationship between God and man, would 
make ample provision for the satisfaction of these desires. 
Such a “Revelation” originating with God, and made in such 
manner as will meet man’s understanding and craving is a 
necessity to man’s welfare and peace of mind. 

THE POSSIBILITY OF SUCH A REVELATION. It has been 
objected that it is impossible for an infinite God to reveal 
Himself in His fulness and perfection to a mind that is 
merely finite. This is undoubtedly true to some extent. The 
human mind cannot hope to comprehend the matchless per- 
fections of an infinite God, any more than a tiny tea-cup 
can hold the waters of the ocean. It is possible however for 
the tea-cup to be filled with ocean water to the extent of its 
capacity, and it is possible for the mind of man to be filled 
with a knowledge of God up to the limits of human under- 
standing. More than that it is not necessary for any man 
to know. There must be aspects of the divine character 
which utterly transcend man’s powers of comprehension, 
for even the most brilliant apostle of Jesus Christ con- 
fessed, “Now I know in part.” To deny the possibility of 
God making known to men His character and His will, 
would be to put a very narrow limitation upon the powers of 
Him who has made us. 

In imparting a disclosure of Himself and His truth unto 
men, it may be, and doubtless is, necessary for God to 
“accommodate” both the ideas and the language to human 
capacity, just as when in trying to explain to a child some of 
the mysteries of science or of life, we use the facts and 


PRESUMPTIVE CONSIDERATIONS 45 


phrases with which the child is familiar, but nevertheless we 
seek to give to the child through the medium of such “ac- 
commodation” the knowledge that it seeks. Much of the 
figurative language of the Bible must be regarded as an 
accommodation to the capacity of those to whom it is ad- 
dressed, but behind the accommodation lies DIVINE TRUTH. 

SUPERNATURAL CHARACTER OF REVELATION. It has been 
objected that a revelation of God to man would necessarily 
be supernatural or “miraculous,” and this leads those who 
deny the possibility of a miracle to reject all belief in the 
Bible as a divine revelation. In the very nature of the case 
any disclosure on the part of God of His character and 
will, is necessarily “miraculous.” Doctor George P. Fisher 
defines a miracle as “an event which the forces of nature, 
including the powers of man, cannot in themselves produce, 
and which must therefore be referred to a supernatural 
agency.” (Manual of Christian Evidences, page 9). The 
only revelation of God which would in any wise meet the 
needs of humanity must of necessity be extra- or super- 
natural, for the obvious reason that the revelation of God in 
nature is insufficient. It is to be admitted at once that the 
revelation which man needs and which we believe has been 
given in the sacred Scriptures, is not to be accounted for on 
any natural grounds, but is distinctively supernatural. 

We will not at this point enter into any discussion as to 
the possibility of a miracle, reserving that subject for treat- 
ment under the evidences of the divinity of Christ. 

THE CLAIMS OF THE BisLeE. The Bible purports to be 
the record of a progressive revelation of God to man ex- 
tending over a long period of time. Many of the state- 
ments in the Old Testament are prefaced with such phrases 
as “God spake all these words saying,” or “Thus saith the 
Lord,” or other words of similar import. The great Jewish 
leaders especially the prophets claimed to speak not of their 


46 FOUNDATIONS OF FAITH 


own volition but by the authority of God. In the New 
Testament we find such statements as these: ‘Prophecy 
came not in old time by the will of man: but holy men of 
God spake as they were moved by the Holy Ghost” (II Peter 
1:21). “All scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for 
instruction in righteousness; that the man of God may be 
perfect, thoroughly furnished to all good works” (II Tim- 
othy 3:16, 17). These and other passages set forth clearly 
the claims of the Bible that it is not an ordinary book of 
human authorship, but THE wWorRD oF Gop. 

THE BASIS OF INQUIRY. With .a book before us that 
claims to be “inspired by God,” and a direct revelation of 
that truth which man needs to know, we must satisfy our 
minds as to the validity of its claims. There are those who 
regard the Bible as on the same plane as any other book, 
and who accept and weigh its teachings as they would the 
writings of the ancient sages of Greece. The question is: 
Is the Bible an ordinary book, or is it indeed “The Word 
of God,’—a revelation of that eternal .Supreme Being 
whose glory is revealed in the starry heavens, whose handi- 
work is disclosed in all the realm of nature? 

In seeking the grounds for an answer to these questions 
we shall examine, first the “External Evidences,’ and 
secondly, the “Internal Evidences.” 


REVIEW QUESTIONS 


60. Why is a divine “revelation” necessary? 

61. Is it possible for men to comprehend a divine revelation 

62. Is a divine revelation to be regarded as natural or super- 
natural ? 

63. What is a “miracle”? 

64. Does the Bible claim to be a revelation of God? 

65. What two classes of evidence have weight in determining the 
claims of the Bible? 





SECTION II 
EXTERNAL EVIDENCES 


DEFINITION. By the term “External Evidences’ are 
meant all those facts outside of the Bible itself which have 
weight in determining the validity of its claims as a divine 
revelation. 

THE VENERABLE CHARACTER OF THE BIBLE. The Bible 
is not a new book whose teachings are untried, but is on 
the contrary a very old and much tested book. The first 
five books of the Old Testament are attributed to Moses 
and must have been written at least 1,500 years before the be- 
ginning of the Christian era. The last book of the Old 
Testament was written about 400 years before the birth of 
Jesus Christ. The whole of the Old Testament was trans- 
lated into the Greek language about 250 years before Christ. 
The Greek version of the Old Testament is known as the 
Septuagint. The Old Testament was regarded by the Jews 
as a divinely given revelation, and is thus regarded by them 
to this day. The New Testament was completed within 
the first century of the Christian era, and has been looked 
upon by Christian believers as the completion of the revela- 
tion of God begun in the Old Testament. A book which 
has thus stood the test of time, and which has been held in 
highest veneration by so many successive generations of 
men is something out of the ordinary. Its great age, and 
the veneration in which it has been held for centuries, con- 
stitute a presumption in favor of the Bible’s claims. 

WIDE-SPREAD POPULARITY. There is no other book in 
the world that has attained as wide a circulation as the Bible. 
Bible societies continue to print millions of copies of this 
book year after year, and yet cannot supply the demand. A 

47 


48 FOUNDATIONS OF FAITH 


few years ago when the text of the revised version of the 
New Testament was first released in New York City, it 
was telegraphed in its entirety to Chicago and appeared the 
next morning in one of the big daily newspapers. This 
indicates something of the tremendous hold the Bible has 
upon the minds of men. The fact that the Bible has ex- 
ercised such a hold upon men in the past, and that at the 
present time its circulation continues to surpass that of 
any other book, constitutes a second presumption in its 
favor. 

INDESTRUCTIBILITY. The indestructibility of the Bible. 
constitutes a unique phenomenon, which may also be re- 
garded as a presumption that it is what it claims to be. 
Not only has it escaped the ravages of time, fire, flood, 
wars, the overturning of thrones and the destruction of 
empires, but the combined powers of Church and State have 
been employed against it in vain. The Bible has been pro- 
scribed and all available copies of it consigned to the flames 
by the civil powers in their efforts to stamp out Christianity. 
During the Middle Ages the Church of Rome sought to 
prevent the circulation of the Scriptures and many of the 
earlier translations into the common tongue were con- 
fiscated and destroyed, but in spite of all such efforts there 
has been about the Bible a vitality which no power of man 
was able to kill. 

In almost every age there have been literary critics who 
have sought to destroy the influence of the Bible by under- 
mining men’s faith in it, but in every case their efforts have 
come to naught. Some have attacked the authenticity of the 
Bible, declaring that it was not, and could not have been, 
written by the men to whom it is usually attributed. A full 
investigation of the subject reveals however that there is a 
host of witnesses whose unequivocal testimony establishes 
the authenticity of the Scriptures beyond any possible doubt. 


EXTERNAL EVIDENCES 49 


Amos R. Wells in Chapter II of his fine little volume “Why 
We Believe the Bible,” gives a list of these witnesses, and 
indicates the character of their testimony. The list includes 
the names of Clement of Rome, Barnabas, Polycarp, Justin 
Martyr, and the manuscript known as the Didache, or 
“Teaching of the Twelve.’ Others have attacked the 
credibility of the Bible, asserting that the men who wrote 
the several books of the Bible were unreliable and therefore 
not entitled to belief. These critics have been refuted times 
without number. Doctor George P. Fisher gives a brief 
but satisfactory discussion of this subject in his “Manual 
of Christian Evidences,’ Chapter IX. Speaking of the 
apostles Doctor Fisher says, “They are worthy of belief 
unless it can be shown either that they intended to deceive, 
or were themselves mistaken.” The efforts of the skeptical 
critics to establish either of these two alternatives have 
utterly broken down. There is still another group of 
antagonists who have attacked the inspiration of the Bible, 
claiming that such a divine origin is impossible, that the 
Scriptures are but the work of men, and as such deserve 
to be ranked no higher than the writings of the world’s 
great thinkers and teachers. The widespread circulation of 
the Bible, and its influence upon the lives of men and the 
history of nations is the best answer to such captious critics. 
It is related that Voltaire tried to hold up the Bible to scorn 
and ridicule and asserted that within a few years no intel- 
ligent man would waste time in reading it. Shortly after 
Voltaire’s death the house in which he lived and wrote was 
purchased by the Geneva Bible Society and became its 
printing plant, where busy presses turned out thousands of 
copies of the sacred Scriptures. Today nobody reads 
Voltaire, but millions are diligently reading the Bible. 
INFLUENCE UPON CIVILIZATION. One of the strongest 
external evidences as to the character of the Bible is to be 


50 FOUNDATIONS OF FAITH 


found in its influence upon civilization. Not only is the 
Bible the foundation upon which rests the Christian Church, 
but its teachings have entered into every sphere of human 
life and become the foundation stones in the social struc- 
ture of the most enlightened nations of the world. Mr. 
Wells in the book to which reference has already been made 
enumerates some of the results which have been produced 
by the Bible, and discusses them one by one. We can but 
devote a sentence to each. The Bible by its high standards 
of human brotherhood has destroyed slavery and set up a 
lofty ideal of freedom. The Bible has lifted womanhood 
from degradation and inferiority to an equality with man. 
The Bible has instilled into human hearts a conception of the 
dignity of labor and established the principle that he is great- 
est who does most for his fellowmen. The Bible has stimulated 
art, and led to the erection of the world’s noblest architec- 
tural creations, the painting of the world’s most celebrated 
pictures, and the composition of the world’s finest musical 
masterpieces. The Bible has influenced all modern literature 
and given the theme for the finest epic poem in the English 
language—Milton’s “Paradise Lost.” The Bible has fostered 
education and given impetus to learning and science. The 
principles enunciated in the Bible have entered into the fabric 
of civil government and made it what it is today. President 
U. S. Grant once said, “Hold fast to the Bible: it is the 
sheet anchor of your liberties.” 

It scarcely seems possible that a book which produces 
such beneficent results could be otherwise than true. If 
its claims be denied, and the Bible looked upon as the mere 
work of men, then we would have the spectacle of a book 
filled with falsehood inspiring men to pursue the highest 
and purest ideals of truth, which would be an absurdity. 
The character of the spring is known by the water that flows 
from it. From the Bible have flowed streams of practical 


EXTERNAL EVIDENCES 51 


and ennobling influence. It is but reasonable therefore to 
conclude that the book which has proven of such worth to 
mankind is what it claims to be—a revelation from God to 
man, disclosing those truths which it is necessary for man 
to know in order to achieve his highest happiness and use- 
fulness in this world. 


66. 
67. 
68. 
69. 
70. 
71. 
ve) 


REVIEW QUESTIONS 


What is meant by “external evidences” ? 

How old is the Bible? 

When was the first book of the Old Testament written? 
When was the last book of the Old Testament written? 
When was the last book of the New Testament written? 

How does the Bible compare with other books in popularity? 
What efforts have been made to destroy the Bible and its 


influence ? 


io: 
74. 


What has been the influence of the Bible upon civilization? 
Do the effects produced by the Bible have any weight in deter- 


mining its claims? 


SECTIONS 
INTERNAL EVIDENCES 


DEFINITION. By “Internal Evidences” is meant such 
facts as are disclosed by an examination of the Bible itself. 
Were there no other reason for believing in the super- 
natural origin of the Bible, a careful study of its contents 
would afford a sufficient basis for accepting it as “The 
Word of God.” 

THE UNITY OF THE BiBLE. When we open the Bible 
we find that it is not a single book written by one writer, 
but a collection of sixty-six books, written by many dif- 
ferent men, at intervals extending over a long period of 
time. The writers of these several books came from many 
different walks of life and differed greatly in intellectual 
attainments. The period during which these books were 
written extended from about 1500 B. C., to about 96 A. D., 
or approximately sixteen centuries. Yet the entire sixty-six 
books are characterized by such a remarkable unity of design 
and purpose that they fit into each other like the finely fin- 
ished parts of a Florentine mosaic, making one complete 
and perfect whole. It would be impossible today to take 
fifty men, train them in one school, under one teacher, and 
then have them produce parts of a great book which would 
fit together as perfectly as do the several parts of the Bible. 
To have fifty or more men working at intervals far sep- 
arated in time, and piece by piece, book by book, producing 
such a monumental piece of literature as is the Bible, with 
a lofty spiritual purpose running through it from beginning 
to end, is indeed a most remarkable phenomenon, which can 
only be explained as it is explained in this remarkable book 
itself. There it is said, “Prophecy came not in old time 

52 


INTERNAL EVIDENCES 53 


by the will of man, but holy men of God spake as they 
were moved by the Holy Ghost.” (II Peter 1:21). Cer- 
tainly to account for the unity of the Bible it is necessary 
to believe that these human writers were guided and directed 
in their tasks by a supernatural power, whose influence ex- 
tended across the ages, and that thus were these writers led 
to perform their alloted portions of the work in accordance 
with a preconceived design. The design was God’s, and 
He employed the workman to perform each part of the 
task, and by His Holy Spirit led them to perform their 
duties in accordance with His own wise plan. 

THE HIGH IDEALS OF THE BIBLE. The wisest men of 
every age have tried to define the highest and best object 
and aim of human life and have laid down rules of conduct 
for the guidance of men in the attainment of the summum 
bonum. Some of them have considered the problems of 
human life from the esthetic standpoint some of them 
from the philosophic point of view, and others from the 
angle of the social and political welfare of the race. Many 
beautiful systems of morality have been wrought out in 
consequence, in some of which precious gems of truth may 
be found, but when these systems are compared with the 
lofty standards of conduct set up in the sacred Scriptures, 
they pale into insignificance even as do the stars before the 
glory of the rising sun. Between all man-made systems of 
morality and ethics and the ideal life as revealed in the 
Bible there is as much difference as there is between a wax 
figure and the sentient, breathing, active body of a living 
man or woman. So far superior are the ideals of the Bible 
to every other conception of life and character that they 
cannot be accounted for upon any mere natural grounds. 
Certainly it is impossible to believe that such conceptions 
sprang from the untutored minds of Jewish herdsmen and 
tillers of the soil, for in the Bible there is wisdom surpass- 


54 FOUNDATIONS OF FAITH 


ing that of the most learned sages of any land or age. Even 
those who refuse to concede the inspiration and authority 
of the Bible, marvel at its lofty standards of human conduct 
and acknowledge its superiority to any other book that has 
ever been written. Robert G. Ingersoll, in commenting 
upon the Golden Rule of Jesus Christ, wrote: “It is the 
perfection of religion and morality. It is the summum 
bonum. It was loftier than the teachings of Socrates, Plato, 
Mohammed, Moses, or Confucius. . . It superseded Greek 
patriotism, Roman fortitude, and Anglo-Saxon bravery, for 
with ‘Do unto others’ bravery and patriotism would not be 
needed.” 

The question naturally presents itself, Whence came these 
high and pure ideals of life? Whence these standards of 
human conduct so far in advance of the thinking of earth’s 
foremost men of wisdom? It does not seem possible that 
such conceptions of life could have been the natural off- 
spring of humble Jewish herdsmen or Galilean fishermen, 
most if not all of whom were men of little learning and 
less culture. The most reasonable explanation of these lofty 
expressions of ethical truth, is that they came from God, 
through the instrumentality of those men whom He selected 
and used for the pans of giving this divine revelation 
unto mankind. 

THE PREDICTIVE ELEMENT IN THE BIBLE. One of the 
most remarkable and mysterious elements in the Bible is to 
be found in its predictive passages in which future events 
are clearly foretold. These “prophecies,” as they are usually 
called, may be divided into four general classes: (1) Old 
Testament prophecies dealing with national events, such as 
the overthrow of the kingdoms of Israel and Judah, which 
predictions were fulfilled: (2) Old Testament prophecies 
concerning the coming of the Messiah and the establishment 
of His kingdom on the earth, the fulfillment of which is 


INTERNAL EVIDENCES 55 


recorded in the New Testament and in the entire history 
of the Christian Church in the world; (3) Prophecies 
uttered by Jesus concerning His own death, and the events 
which should follow it, including the overthrow and 
destruction of the city of Jerusalem, the fulfillment of 
which are recorded by the inspired writers of the New 
Testament and by the Jewish historian Josephus; and (4) 
New Testament prophecies concerning “the last times,” and 
things which shall be hereafter. This latter class of 
prophecies kas not yet been fulfilled, but the fact that the 
first three classes of predictions have been accomplished to 
the minutest detail invests the last with a fearful solemnity 
and affords ample ground for a firm belief in the ultimate 
fulfillment of every prophetic statement of the sacred Word. 

The predictive element in the Bible constitutes one of 
its most remarkable features. No mere man by the exer- 
cise of his natural faculties can foretell with any degree of 
certainty what a single day may bring forth. The writers of 
the Bible declared with assurance events which were still 
far off in the dim centuries of the future, and as the cen- 
turies unrolled the scroll of human history, the events tran- 
spired and are recorded just as had been foretold. How 
can such “prophecy” be explained? There is but one 
rational explanation to be given, and that is set forth in 
the words already quoted: “Prophecy came not in old time 
by the will of man, but holy men of God spake as they were 
moved by the Holy Ghost.” 

THE BIBLE’S IRRESISTIBLE APPEAL TO THE SOUL. ‘There 
is that about the Bible which makes a direct and irrisistible 
appeal to the human soul, and this quality stamps this “Book 
of books” as unique and in a class by itself, and likewise 
constitutes one of the strongest reasons for a belief in its 
inspiration and authority. Many a man as he has read 
the pages of this remarkable book, has felt that here God 


56 FOUNDATIONS OF FAITH 


was speaking directly to him, and upon this fact alone has 
built a strong and robust faith. This has been true of the 
learned and the wise and of the ignorant and illiterate, of 
statesmen who ruled over the destinies of nations and of 
humble toilers who earned their daily bread by the sweat 
of their brows. The appeal of the Bible is not to any one 
class, but to all kinds and conditions of men, in every land 
and age. 

In the Bible itself we read “The word of God is quick 
and powerful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul and spirit, and 
of the joints and marrow, and is a discerner of the thoughts 
and intents of the heart.” (Hebrews 4:12). It is remark- 
able how the Bible reveals a man to himself; how it pierces 
into his inner consciousness and carries conviction to his 
soul; how it comes to parched and barren hearts and causes 
them to bring forth the flowers and fruits of godliness. The 
Bible has often been called “a self-attesting book.” It does 
bear within itself the marks of its supernatural origin and 
character. 

Saint Paul wrote, “All Scripture is given by inspiration 
of God.” (II Timothy 3:16). The word in the original 
Greek is ‘‘@eomrvevaros”? (theopneustos) which literally 
means “God-breathed” or ‘‘God-breathing.” The Bible is 
the breath of God, according to this conception. Because 
it is the breath of God, there is within it a vital quality 
which distinguishes it from all other books, and makes a 
peculiar appeal to the human being “created in the image 
of God,” and into whose nostrils “God breathed the breath 
of life.’ To the human soul the Bible comes with a note 
of authority which carries conviction and it is this quality 
more than any other which constitutes its supreme vindica- 
tion as a revelation of God. 

Among hundreds of historic examples illustrating the 


INTERNAL EVIDENCES 57 


appeal of the Bible to the souls of men, two may here be 
given. 

The story of Augustine is well known. He lived in the 
fourth century. He was the son of Patricius and Monica, 
whose home was in northern Africa. His father was a 
heathen of considerable wealth and of scholarly tastes. His 
mother was a devout Christian. As he grew to manhood 
Augustine followed the example of his father, drifted into 
gay company and lived the life of a libertine. There was no 
pleasure which he denied himself, and no sin of which he 
was not guilty. Then one day when he was thirty-three 
years of age, he was sitting in a garden in the city of Milan, 
and casually picked up from a table a copy of the Bible. 
He happened to open it at the thirteenth chapter of Romans 
and his eyes fell upon the words: ‘And that, knowing the 
time, that now it is high time to awake out of sleep: for now 
is our salvation nearer than when we believed.” The words 
seared themselves into his soul. It was as though a voice 
from heaven had spoken in stentorian tones. He could not 
shake off the profound and soul-stirring impression which 
the reading of the Word had given to him. He seemed 
to behold himself in a new light and to recognize the futility 
of continuing in the course he had hitherto pursued. He 
fell upon his knees and prayed for. forgiveness, and it is a 
matter of history that from that time Augustine became a 
changed man. He devoted himself to the cause of religion 
and became the foremost champion of Christianity of his 
day. His rich scholarship and brilliant talents have in- 
fluenced the thought of all subsequent ages. Thus does the 
Bible convict the human heart of sin, by its note of a UCHOTILY: 
and lead men to new and better things. 

The case of Martin Luther is likewise familiar. Luther 
lived in an age when the Bible was a comparatively unknown 
book. The Church of Rome withheld it from the common 


58 FOUNDATIONS OF FAITH 


people and few even of the priests were familiar with its 
teachings. Luther became deeply concerned for the welfare 
of his soul. He passed through severe spiritual struggles. 
He suffered intense agony of soul as he contemplated death 
and what lay beyond. He sought peace in acts of penance 
and self-mortification. He abandoned a brilliant career and 
shut himself up in a monastery. He spent whole nights 
in prayer lying prostrate upon the cold stone floor of the 
monastery chapel. His one supreme and all-absorbing desire 
was for the assurance of divine pardon and eternal salva- 
tion. He sought this boon in vain. In spite of all his acts 
of penance his soul was tortured with doubts and fears. 
Then he began to read and study the Bible, and as he did so, 
gradually the word led him out into the light of perfect 
assurance and peace. What he became is also a matter of 
history, but the Reformation of which he was the leading 
spirit, was born in Luther’s study of the word, and was but 
the projection upon the stage of the world of that supreme 
truth which had been certified to his soul by his study of 
the Bible. Thus does the Bible speak with convincing 
authority to those who seek truth, and carries to their souls 
the best evidence of its divine origin and character. 
REVIEW QUESTIONS 

75. What is meant by “internal evidences” ? 

76. Of how many different books is the Bible composed? 

77. Were all these books written at one time? 

78. How do you account for the unity of design that runs through 
the entire Bible? 

79. What is the moral tone of the Bible? 

80. How can its lofty ideals be accounted for? 

81. What is meant by “predictions”? 

82. How many classes of “predictions” are found in the Bible? 

83. How can these predictions be accounted for? 

84. Does the Bible make any special appeal to the human heart? 


85. Does such an appeal have any evidential value in determining 
the origin and authority of the Bible? 


PAR DOTrt 


GROUNDS FOR BELIEF IN 
feos GERIST IAS LH ESON OFSGOD 


PRELIMINARY STATEMENTS 


At the center of all history there lived a very remarkable 
personality, who was known among his friends and as- 
sociates by the name of “Jesus” and to whom was given 
the title “Christos,” meaning “The Anointed.” Throughout 
the civilized world all dates are reckoned from the year of 
His birth—‘“B. C.,” Before Christ, or “A. D.,” Anno 
Domini, or in the year of the Lord. 

All students of the Bible agree that the Old Testament 
does but point forward to the appearance of this remarkable 
personage whose coming is foretold in the prophecies and 
prefigured in types and ceremonies of varied kinds, and 
further that the New Testament originates in Him and His 
teachings. He is the center of sacred Scripture, as He is of 
world history. 

The Christian Church, basing its faith upon the clear 
teachings of the Bible, has believed that this JEsus was not 
a mere man, but the Son of God incarnate. The Apostles’ 
Creed reads: “I believe in God the Father Almighty, maker 
of heaven and earth, and in Jesus Christ, His only Son, 
our Lord, etc.” The Nicene Creed reads thus: “I believe 
in one God, the Father Almighty, maker of heaven and 
earth, and of all things visible and invisible; and in one 
Lord Jesus Christ, begotten of His father before all worlds, 
God of God, light of light, very God of very God, begotten, 
not made, being of one substance with the father, by whom 

59 


60 FOUNDATIONS OF FAITH 


all things were made, etc.” It was evidently the purpose of 
those who framed these creeds to use the strongest and 
clearest language at their command to express their pro- 
found conviction that Jesus Christ was more than a man, 
and that He was God. 

There are many people in the world today who profess to 
have a great admiration for Jesus Christ and who place Him 
among the greatest teachers that the human race has ever 
produced, but who in their speech and in their thinking 
ascribe to Him nothing more than perfect manhood. Such 
persons put Christ in the class with Moses and Socrates, 
and other wise and good men, but deny His deity. Even 
among Christians there is more or less loose and super- 
ficial thinking upon this subject and a lack of profound and 
clear conviction is discernible. 

Nothing is of more vital importance to Christian char- 
acter and life than a clear apprehension of the deity of 
Jesus Christ. A great thinker once said that the most im- 
portant fact with regard to any man was his opinion of 
Christ. When a man believes that Christ was God incar- 
nate he must acknowledge His authority in all things and 
accept His teachings as the law of his life. If he looks upon 
Christ merely as a wise and good man, he may, and will, 
treat His commands with as much or as little respect as he 
may feel disposed to do. 

There are six lines of investigation which help to form 
and strengthen one’s faith in Jesus Christ as the Son of God. 
They are: 


(1) The Prophecies of the Old Testament concerning 
Christ, 


(2) The Teachings of Christ, 
(3) The Miracles of Christ, 
(4) The Resurrection of Christ, 


JESUSTCHRIST PAST HEY SON TOrP.GOD 61 


(5) The Influence of Christ upon History, 
(6) The Experience of Christian Believers. 


We will consider these in their proper order. 


REVIEW QUESTIONS 


86. What is the meaning of the word “Christ”? 

87. How are dates reckoned among all civilized nations? 

88. What does this fact signify? 

89. In what light is Jesus set forth in the Bible? 

90. In what light is the character of Jesus set forth in the chief 
creeds of the Christian Church? 

91. Is it important to have clear convictions as to the humanity or 
divinity of Christ? 

92. What are the lines to be followed in an investigation of faith 
in the deity of Christ? 


SECTION) 4 
THE ARGUMENT FROM PROPHECY 


DEFINITION. The word “prophecy” does not necessarily 
mean a prediction of future events. The term “prophet” is 
derived from two Greek words which signify ‘one who 
speaks in place of another.’ In the Old Testament the 
term is applied to those who were commissioned to speak 
to men in place of God, declaring the message of God to 
men. Inasmuch as the future is as well known to God as is 
the present or the past, it became a part of the divinely in- 
spired messages to speak with assurance concerning coming 
events, and inasmuch as this knowledge of the future con- 
stituted such a remarkable feature of these “prophecies” 
gradually the term came to have the significance of pre- 
dictions. Strictly speaking a prophecy is a declaration of the 
truth in God’s name, whether it deals with future events 
or not. 

MESSIANIC PROPHECY. The Old Testament is a pro- 
gressive unfolding of a divine plan for the salvation of the 
world. Throughout it is full of unmistakable references to 
the coming of a Messiah. Students of the sacred Scriptures 
unite in declaring that the types and ceremonies which form 
such a prominent part of the Mosaic system of worship do 
but pre-figure and point forward to the coming of this 
Messiah. Among all the features of the Old Testament 
which inspire men with amazement there is none which is 
more remarkable in every way than the prophecies in which 
the coming of the Messiah is foretold. These prophecies run 
like a golden thread throughout the ancient Jewish scrip- 
tures, beginning with the somewhat obscure “protev- 

62 


THE ARGUMENT FROM PROPHECY 63 


angel” in Genesis 3:15, and growing ever clearer in their 
meaning until in the utterances of Isaiah and the later 
prophets, they glow with the radiant light of full revelation 
and correspond so perfectly with the events which they pre- 
dict that as Doctor Henry Collin Minton once said, “they 
read like preterit history.” 

THE CHIEF POINTS OF MESSIANIC PROPHECY. An exhaus- 
tive study of the subject of Messianic prophecy would re- 
quire the careful reading of the entire Old Testament, and 
it would then be found that there were few of the books 
in this collection of inspired writings which did not have 
some direct reference to the coming Christ. It will be suf- 
ficient for the ordinary student however to merely note a 
few of the outstanding points in the long line of prophecies 
concerning the Messiah. 

(1) The fact of His Coming. Beginning with the prot- 
evangel already referred to, there follow the covenant with 
Abraham, Genesis 12:3; Jacob’s blessing to Judah, Genesis 
48:9, 10; the strange utterance of Balaam, Numbers 24: 17; 
and the clear statements of Moses, Deuteronomy 18:15, 18. 
These early predictions are followed by many others in 
later times. ; 

(2) The divine character of the Coming Christ. Per- 
haps the clearest and strongest of the prophecies dealing 
with the divine nature of the Christ who was to come is 
that in Isaiah 9:6, 7. Other passages of similar kind can 
readily be found. 

(3) The time of His Coming. Daniel speaks of this 
phase of the subject with the greatest fullness. In the inter- 
pretation of Nebuchadnezzar’s dream he declares that after 
his own mighty empire, there shall arise a second “inferior 
to it” (Persia) ; and that this shall in turn be succeeded by a 
third (Greece) ; and that this in turn shall give place to a 
fourth (Rome) ; and in the days of these kings shall God set 


64 FOUNDATIONS OF FAITH 


up His kingdom “which shall never be destroyed.” (Daniel 2: 
36-45). Daniel likewise uttered the prophecy of “the seventy 
weeks,” in which he reckons the years by cycles of seven, 
and indicates with startling accuracy the time of Messiah’s 
appearing. (Daniel 9: 21-27). 

(4) Lhe place of His Birth. Nothing could be more 
clear than the declaration found in Micah 5: 2. 

(5) The; supernatural manner of His Birth, Isaiah 7: 14. 

(6) The herald who should precede Messiah. There are 
two references to the fore-runner in Malachi (3:1 and 
4:5, 6), while Jesus himself declared that Isaiah 40: 3-5 
also referred to John the Baptist. 

(7) The general character of Messiah’s Mission. Many 
passages might be cited, but Isaiah 35 and 61 should suffice. 

(8) The sufferings of Messiah. Isaiah 53 and Psalm 22 
might have been written by witnesses of the tragedy upon 
Calvary, and would, have gained nothing in graphic detail 
had they been so written instead of having been given to the 
world centuries before. 

CONSIDERATIONS TO BE KEPT IN MIND. With these ancient 
prophecies before us several considerations should be kept 
in mind in order that we grasp their full significance. 

(1) The cumulative force of these prophecies. Were 
there but one or two prophetic references to the coming of 
the Messiah we might dismiss them as of little moment. 
Did the prophecies deal with but one or two facts connected 
with the life of Christ, we would not attach a great deal of 
significance to them. The prophecies of the Old Testa- 
ment constitute a body of testimony ranging over a long 
period of time, uttered by many different men, dealing with 
various aspects of the Messiah’s birth, life, ministry, suffer- 
ings, etc. This body of testimony to the coming Christ con- 
stitutes one of the most unique phenomena in history. 

(2) The interpretations placed upon these prophecies by 


THE ARGUMENT FROM PROPHECY 65 


the Jews. If the question be raised as to whether these 
prophecies originally meant, and were understood to mean, 
what we understand them to mean, or whether we have not 
read into them more than was originally intended, and inter- 
pretated them to suit subsequent events as they transpired, 
it is sufficient to reply that the Jews up to the time of Christ 
were looking eagerly for the appearance of their Messiah, 
that they believed that the time of His appearance was at 
hand, and they relied upon the declaration of Micah that 
Bethlehem should be His birthplace 

(3) The complete fulfillment of these Messianic Proph- 
ecies. However unusual and improbable some of these 
ancient prophecies may have seemed at the time of their 
utterance, they were fulfilled to the minutest detail. The 
New Testament records this fulfillment, and so perfectly 
does its historic record fit into the ancient predictions, that 
a unity of purpose and design, originating in a supernatural 
power, and manifesting its ultimate objective in successive 
steps extending over centuries of time, becomes apparent. 
No mere human agency can account for the prophecies and 
their fulfillment. To suggest that they were the result of 
natural causes operating in history, is to insult the intelli- 
gence of the thoughtful man. 

(4) The bearing of prophecy upon our estimate of Christ. 
For fifteen hundred years before His coming Jesus Christ 
was the center of Old Testament prophecy. This stamps 
Him at once as different from any other personage who has 
ever appeared among men, and invests His character and 
His life with inexplicable supernatural elements. The 
prophecies themselves however ascribe to Him all the at- 
tributes of deity. Isaiah speaks of Him as “The Mighty 
God, the Everlasting Father.’”’ Micah says of Him, “Whose 
goings forth have been from of old, from everlasting.” The 
prophets conceived of the coming Messiah as “Immanuel,” 


66 FOUNDATIONS OF FAITH 


God-with-us, and ascribed to Him eternity, omnipotence, 
omniscience, holiness, love, and every other divine perfec- 
tion. An examination of the prophecies of the Old Testa- 
ment should remove every lingering doubt from the minds 
of men concerning Jesus the Christ and lead them to look 
upon Him as GoD INCARNATE. 


REVIEW QUESTIONS 


93. What is the meaning of the word “prophecy”? 

94. How far does Old Testament prophecy concern itself with the 
coming of Christ? 

95. With what facts concerning Christ does Old Testament 
prophecy deal? 

96. What prophet particularly indicated the time of Christ’s ap- 
pearing? 

97. Which one indicated the place? 

98. Which one indicated the supernatural character of Christ’s 
birth? 

99. What is meant by “the cumulative force of the Old Testament 
prophecies” ? 

100. Were the ancient prophecies understood by those who lived 
before the time of Christ? 

101. To what extent were these ancient prophecies fulfilled? 

102. What bearing do these prophecies have upon faith in Jesus 
Christ ? 


SH GOIN EL 
THE ARGUMENT FROM THE TEACHINGS OF CHRIST 


JESUS AS A TEACHER. In Part II, Section III, reference 
was made to the lofty ideals of life set forth in the Buble. 
These ideals find their simplest and most sublime expres- 
sion in the teachings of Jesus. On one occasion soldiers 
were sent to apprehend Jesus as he taught the people in the 
city of Jerusalem, but they returned to their superior officers 
and said, “Never man spake like this man.” (John 7:46). 
The verdict of the soldiers is the universal verdict of man- 
kind. Jesus Christ stands forth as the world’s foremost 
teacher, and there are no others who have spoken with equal 
authority and assurance and no others who have wielded 
such a permanent and far reaching influence upon the 
thought and life of the human race. Jesus wrote no books; 
His teachings were uttered from day to day to the crowds 
of common people who gathered around Him; they have 
been recorded by the four inspired writers Matthew, Mark, 
Luke and John in a comparatively small space; but so true, 
so vital, so satisfying to the hearts and minds of men were 
the teachings of Jesus, that they have lived for nineteen 
hundred years, and their influence has but increased with 
the passing of the centuries. 

RELATION TO THE OLD TESTAMENT. The teachings of 
Jesus are in entire harmony with the teachings of the Old 
Testament, but are in the nature of a development of the 
system of truth revealed in the ancient writings of the Jewish 
people. Jesus declared, “Think not that I am come to destroy 
the law, or the prophets: I am not come to destroy, but to 
fulfill.” (Matthew 5:17). To the sacred writings of 

67 


68 FOUNDATIONS OF FAITH 


earlier times he gave a new interpretation, however, bring- 
ing out their profound spiritual meaning, even as a skilled 
artizan extracts the pure gold from the mass of ore. (Vide: 
the exposition of parts of the decalog in the Sermon on the 
Mount, Matthew 5: 21ff, and the explanation of the “great” 
commandments of Deuteronomy 6:5 and Leviticus 19: 18, 
in Luke 10: 25ff, and also elsewhere). In a few instances 
Jesus added to the teachings of the Old Testament, speak- 
ing with assurance upon subjects which were not fully 
treated by those of earlier times, but in no case is there a 
conflict in fundamental principles. About the teachings of 
Jesus there is, however a lofty spirituality which places 
them on a higher plane than that of the Old Testament and 
stamps them with the hall mark of “originality.” 

Supyect Matter. The teachings of Jesus deal with the 
most profound subjects with which the human mind can 
concern itself, and yet the language is so simple and clear 
that a child can usually grasp His meaning. 

(1) Jesus gave to men a new conception of Gop. With- 
out obscuring in the slightest degree the attributes of the 
Supreme Creator or detracting one iota from the majesty 
and holiness which is His due, Jesus taught men to regard 
God as a loving “Father.” (Vide: form of address in the 
Lord’s Prayer, Matthew 6: 9, and the parable of the Prodigal 
Son, Luke 15:11ff). The son of the President of the 
United States should cheerfully render to his father every 
mark of reverence and honor that is due the Chief Executive 
of the nation, but what joy and pride should be his in the 
knowledge of the fact that the President is his father. So 
Jesus teaches men to approach the Supreme Being with all 
due reverence and humility, but with the joyous confidence 
that He is “Our Father,” with far more than an earthly 
parent’s love for His children. 

(2) Jesus has given to men clear and definite teachings 


THE ARGUMENT FROM THE TEACHINGS OF CHRIST 69 


upon the subject of sin. He taught that sin is rebellion 
against the Father’s will, and that in order to be free from 
sin a man’s heart must be cleansed from every evil thought 
and passion. (Vide: Sermon on the Mount, Matthew 
5:20ff). He taught that there was forgiveness of sins 
through the mercy and grace of God. (He Himself forgave 
sins and He commissioned His disciples to go forth and 
preach the gospel of “remission of sin”). He emphasized 
the fact that a man who sought forgiveness must himself 
have a forgiving heart and spirit (vide: Lord’s Prayer: 
“Forgive us our trespasses as we forgive those that tres- 
pass against us,” and the Parable of the Unmerciful Ser- 
vant, Matthew 18:23-35). Without minimizing the guilt 
of sin, Jesus has opened the door of hope to every sincere 
and contrite heart and pointed out the path to pardon and 
peace. 

(3) Jesus has given to men the supreme ideals of LIFE, 
SERVICE and Love. He taught that men should live un- 
selfishly, seeking not their own ends but the good of others 
(Matthew 20: 26, Mark 10: 43, etc.). He taught the beauty 
and power of disinterested love and gave a simple Golden 
Rule by which love could work (Matthew 7:12). Christ’s 
ideals of service are the highest the world has ever known 
and today are more widely accepted than ever before. 

(4) Jesus has given to men the strongest assurances of 
IMMORTALITY. Men have often asked the question of Job, 
“Tf a man die shall he live again?’ Learned philosophers 
have written and spoken upon the subject, sometimes af- 
firmatively, sometimes negatively, but no other teacher has 
ever spoken with absolute assurance as has Jesus, and no 
other has spoken in a manner so convincing to human hearts 
and minds. He declared that there should be a resurrection 
of the body, a general judgment, eternal blessedness for 
the righteous and everlasting punishment for the wicked. 


70 FOUNDATIONS OF FAITH 


THE NOTE OF AUTHORITY. The teachings of Jesus were 
uttered with the note of authority. He said, “We speak that 
we do know, and testify that we have seen.” (John 3:11). 
His words bear upon them the stamp of truth, and appeal 
with power to the intellect and the soul of man. 

THE EXEMPLIFICATION IN LIFE. Jesus taught not only 
by word of mouth but in His own life gave a perfect ex- 
emplification of His doctrines. In no respect is there a 
conflict between what He said and what He was and did. 
In this the teachings of Jesus are different from the theories 
of many another teacher. Jesus has given to the world the 
supreme illustration of teaching put into actual practice. 

NECESSARY CONCLUSIONS. Two conclusions are to be 
drawn from the considerations that have been stated. First, 
the teachings of Jesus appear so far above those of any other 
teacher of men, that they seem to have had an origin 
higher than that of any mere human intellect. Nowhere 
else in all the range of literature can their lofty spirituality 
be duplicated. Secondly, Jesus declared that He was the 
“Son of God,” and those who were most intimately as- 
sociated with Him, also declared this. If today any man 
were disposed to deny the fact that Jesus was God incar- 
nate, he would be confronted with the utterly inconsistent 
and unbelievable alternative that He who gave to men the 
purest ideals of truth and the loftiest conceptions of life, 
was Himself either a deliberate deceiver or that He was 
Himself deceived as to His own nature and authority. It 
is inconceivable that Jesus should have been either a fraud 
or a fanatic in view of the spiritual teachings which flowed 
from His lips, and if neither of these, then He must have 
been what He Himself said that He was—‘‘The Son of 
God.” The teachings of Jesus bear eloquent testimony as to 
His deity. 


THE ARGUMENT FROM THE TEACHINGS OF CHRIST 71 


REVIEW QUESTIONS 


103. In what respects was Jesus great as a Teacher of men? 

104. Are the teachings of Jesus the same as those of the Old 
Testament ? 

105. What conception of God did Jesus give to men? 

106. Did Jesus minimize or emphasize the guilt of sin? 

107. What simple rule did Jesus give for the guidance of men? 

108. What did Jesus have to say on the subject of a future life? 

109. Is there anything about the teachings of Jesus that stamps 
them as authoritative? 

110. Does the personal life of Jesus bear witness to his teachings? 

111. How can the teachings of Jesus be accounted for? 

112. If we deny the deity of Christ what absurdity is forced 
upon us? 


SECTIONVHI 
THE ARGUMENT FROM THE MIRACLES OF CHRIST 


DEFINITION. In Part II, Section I, attention was called 
to the definition of a miracle as given by Doctor George P. 
Fisher. He describes it as “an event which the forces of 
nature, including the powers of man, cannot in themselves 
produce, and which must therefore be referred to a super- 
natural agency.” In the sacred narratives which describe 
to us the life of Jesus there are a. large number of such 
events—events which the forces of nature could not bring 
to pass, and events which are entirely beyond the powers of 
any ordinary man. These events are usually spoken of as 
“miracles.” These miracles are not to be considered as 
having taken place contrary to the laws of nature, but rather 
as having been brought to pass by a power superior to 
the forces of the natural world. In no case were the laws 
and forces of nature arbitrarily set aside or suspended, but 
in each instance a higher and stronger power temporarily 
exerted itself to supersede the laws and forces which 
ordinarily hold sway in the realm of natural events. 

REASONABLENESS OF MIRACLES. The holy Scriptures de- 
scribe Jesus Christ as God incarnate. Jesus Himself claimed 
to be God. Now if it once be granted that the Infinite 
Creator of the world has taken upon Himself the form of 
a man to live a life in the flesh, it is to be expected that 
from His person there shall burst at least occasional flashes 
of the mighty power that is His. It is as reasonable to 
expect manifestations of His omnipotence, as it would be 
to expect a display of His holiness, purity, compassion and 
love. Doctor Henry Collin Minton wrote: “Granted a 

72 


THE ARGUMENT FROM THE MIRACLES OF CHRIST 73 


Shakespeare, we expect Shakespearean prodigies in his writ- 
ings; granted a Napoleon, we expect Napoleonic strategems 
in his career; granted a Lincoln, we expect the quaint say- 
ings and wise doings of a Lincoln; granted a Christ—in 
thought, in aim, in spirit, far above the levels of mankind— 
we expect a life, a work, a death, Christlike.” (Chris- 
tianity Supernatural, p. 75). Of God incarnate we may 
reasonably expect manifestations of divine power. Indeed 
without such evidences of His deity, the picture would be 
incomplete and the mind would not be satisfied. 

MIRACLES FORETOLD. As the inspired prophets of the 
Old Testament looked forward to the coming of the Mes- 
siah, they conceived of Him as God in the flesh, and de- 
clared that His sojourn among men should be marked by 
evidences of His mighty power. Thus Isaiah said of the 
time when the Messiah should appear, “Then shall the eyes 
of the blind be opened, and the ears of the deaf shall be 
unstopped. Then shall the lame man leap as an hart, and 
the tongue of the dumb sing; for in the wilderness shall 
waters break out, and streams in the desert.” (Isaiah 
Soci Oye 

CHARACTERISTICS OF CHRIST'S MIRACLES, ‘There are 
characteristics about the miracles of Jesus which distin- 
guish them from all other so-called “miracles” of ancient 
and modern times. Crafty men have sought to impose upon 
the credulity of the simple-minded by relating tales of 
startling happenings. Even today it is not an unusual thing 
for older people to entertain children by reciting to them 
“fairy tales” in which the most unusual and impossible hap- 
penings are treated as matters of fact. Between all other 
so-called ‘‘miracles” and the miracles of Jesus, there is, 
however, a broad line of demarcation which puts the latter 
in a class by themselves. Among all the efforts to inspire 
fear and wonderment, the simple record of the acts of 


74 FOUNDATIONS OF FAITH 


Jesus stands forth in a quiet majesty, which inspires faith 
within the heart. About the miracles of Jesus there was 
nothing fantastic or grotesque. They were not wrought 
for idle display or for the purpose of inspiring terror or 
amazement. It is specifically declared that Jesus refused to 
work miracles for the gratification of the curious (Luke 
23:8, 9) or where faith in Himself was lacking. (Matthew 
LS rec). 

MoRAL QUALITY OF THE MIRACLES OF JESUS. There is a 
distinct moral quality about the miracles of Jesus. In every 
case the mighty power exerted itself in response to the dic- 
tates of compassion and mercy and love, and always does it 
act under the control of these impelling motives. The mir- 
acles of Jesus have as their purpose the alleviation of suffer- 
ing, the mitigation of sorrow and the banishment of fear. 
They bear an intimate and necessary relation to the supreme 
purpose of His life which was the destruction of sin and 
its consequences, and may be regarded as “signs” or seals 
of His power to heal from the curse of sin, ever™as He 
overcame its results in the bodies and minds and hearts of 
men. No man has grasped the full significance of the 
miracles of Jesus until he has recognized their moral 
characteristics. 

THE INNATE POWER OF JESUS. The miracles of Christ 
were wrought in His own name and by the power that was 
lodged within His own personality. He said, “I say unto 
thee, arise,” ‘I will, be thou clean,” ‘Lazarus, come forth,” 
etc. Later the apostles wrought mighty miracles in the 
name of Jesus, but Jesus wrought them by His own in- 
herent omnipotence. The picture of the God-man given in 
the New Testament: is that of a calm majestic personage, 
who in compassionate love and by the power of His own 
will, multiplied the loaves and fishes, healed the sick, stilled 
the storm, raised the dead, and performed many other acts 


THE ARGUMENT FROM THE MIRACLES OF CHRIST 75 


of sovereign power which were not to be accounted for by 
any natural means or any human strength or skill, but which 
could only have been wrought by a supernatural agency. 
Nicodemus said to Jesus: “Rabbi, we know that thou art a 
teacher come from God, for no man can do these miracles 
that thou doest except God be with him.” (John 3:2). 

EVIDENTIAL VALUE OF THE MIRACLES. The miracles of 
Jesus are a necessary part of our conception of the divine- 
human Christ, and they bear eloquent witness to His deity. 
They cannot be accounted for upon any other theory than 
that Jesus was God. It is idle to suggest that the miracles 
as recorded in the New Testament may have been the inven- 
tions of the disciples, for they differ so widely from all 
other similar inventions as to make such an hypothesis im- 
possible. Some one has said, “It would take a Christ to 
invent the character of Christ,’ and what is true of the 
character of Jesus in its entirety, is true in so far as His 
mighty miracles are concerned. Nor is it possible to en- 
tertain the suggestion that the disciples may have been 
sincere but mistaken upon this subject. They were too 
intimately associated with Jesus and over too long a period 
of time for them to have been in error in recording His 
miracles. Even more impossible of belief is the suggestion 
that they were guilty of deliberate deception in their efforts 
to further the influence of their master. Their narratives 
are characterized by too lofty a morality to be based upon 
foundations of fraud. Moreover they were writing at a 
time when any misstatements could be readily contradicted 
and refuted. There is but one course open to the honest 
investigator of the sacred Scriptures, and that is to accept 
them at their face value. Their clear records of the miracles 
of Jesus Christ possess large evidential value in establishing 
the faith of Christian men and women in the deity of the 
Son of Man. 


76 


113. 
114. 
115. 
116. 
117. 
118. 
D9: 


FOUNDATIONS OF FAITH 


REVIEW QUESTIONS . 


What is a miracle? 

Is it reasonable to expect that Jesus would work miracles? 
Did the Old Testament prophets refer to any such miracles? 
Do the miracles of Jesus resemble other so-called “miracles” ? 
Under what circumstances did Jesus refuse to work miracles? 
Is there any moral quality about the miracles of Jesus? 
Did Jesus work miracles by His own power or by appealing 


to a higher power? 


120. 


Is there any evidential value to the miracles of Jesus? 


SEE TIO Na iy 
THE ARGUMENT FROM THE RESURRECTION OF CHRIST 


Historiciry. The resurrection of Jesus Christ on the 
third day after His death upon the cross is not to be re- 
garded as a mere matter of doctrine, or as a mere article of 
Christian faith, but rather as an historic fact. Its historicity 
is attested by better evidence than are many other events 
in the history of the past that no intelligent man would 
think of calling into question. We do not say that we 
“believe” that America was discovered by Christopher 
Columbus in 1492, but that we “know” it because of the 
evidence that establishes it as an historic fact. Nor do we 
say that we “believe” that Julius Cesar was assassinated by 
a group of Roman senators in the year 44 B. C. The 
evidence that establishes the historicity of this event is too 
everwhelming to admit of any reasonable doubt upon the 
subject. In like manner the resurrection of Jesus Christ 
is not a matter of opinion, speculation or theory. The 
evidence that establishes it as an historic event is too over- 
whelming to permit doubt upon the subject. 

PREDICTIONS OF THE RESURRECTION. Beginning at a 
time at least six months before the final passover, it is re- 
corded by not less than three of the sacred writers that 
“from that time forth began Jesus to shew unto his disciples 
how that he must go unto Jerusalem, and suffer many things 
of the elders and chief priests and scribes, and be killed, 
and be raised again the third day.” (Matthew 16: 21, etc.). 
The events of Good Friday and Easter Day took place in 
accordance with the reiterated statements of Jesus which 
at once invests them with a supernatural character. 

77 


78 FOUNDATIONS OF FAITH 


THE FACT OF THE CHRISTIAN CHuRcH. The Christian 
Church in the worid is a fact. It has stood for nineteen 
centuries and its power has constantly increased. Today it 
has encircled the globe and its members are reckoned by 
millions. Whence originated the Christian Church? Such 
a tangible reality as the Church demands a tangible source or 
cause, and when the history of the Christian Church is 
traced backward across the intervening centuries we are 
brought up at last in the city of Jerusalem on the first Easter 
Day when the risen Christ appeared to his sorrowing dis- 
ciples. It is not too much to say that every Christian church 
in the world today is a silent witness to the historic fact of 
Christ’s resurrection, for if Jesus had not risen from the 
tomb, and appeared to His astonished disciples there would 
have been no Christian Church. The disciples had 
abandoned all hope when they had seen their Lord expire 
upon the cross, and their only desire was to get back to 
their old haunts and their former manner of life and forget 
as soon as possible the complete blasting of all their fond 
hopes and expectations. Nothing short of the resurrection 
, of Jesus could have begotten them again unto a lively hope 
and sent them forth as enthusiastic preachers of the Gospel 
of the crucified Christ. The Christian religion and the 
Christian Church rest absolutely upon the fact of Christ’s 
resurrection, and the fact that Christianity exists in the 
world today is an evidence of the historic fact upon which 
it is based. 

THE FACT OF THE “Lorgp’s Day.” Throughout the civ- 
ilized world the first day of the week is observed as a day 
of rest and worship. To the day are given such titles as 
“the Christian Sabbath,” “the Lord’s Day,” etc. In ancient 
times it was not the first day, but the seventh, that was thus 
observed. Whence came the change? Why was the day 
which for so many hundreds of years was observed as the 


ARGUMENT FROM THE RESURRECTION OF CHRIST 79 


sabbath abandoned in favor of another day of the week? 
To accomplish such a far-reaching effect demands an 
adequate cause. No trifling occurrence would be sufficient 
to account for such a radical change in the habits of mul- 
titudes. And again when we trace the matter back to its 
final source we find ourselves standing with the first dis- 
ciples in the guarded room in the city of Jerusalem on that 
first Easter Day, which ‘Saint John declares was “‘the first day 
of the week.” (John 20: 19ff). The fact that all over the 
world the first day of the week is observed as “The Lord’s 
Day,” is an evidence of the resurrection of Jesus. 

THE TESTIMONY OF SCRIPTURE. ‘The inspired writers 
Matthew, Mark, Luke and John all describe the resurrec- 
tion, together with the events which preceded and followed 
it and their testimony is to be taken as that of reliable eye- 
witnesses of the event, or those who had first hand infor- 
mation concerning it. The most comprehensive treatment | 
of the subject in sacred Scripture is that given it by Saint, 
Paul in the fifteenth chapter of I Corinthians. Here the 
apostle gives a list of the witnesses who had seen the risen 
Christ. Eleven appearances of the God-man are recorded 
during the forty days that followed His resurrection. Upon 
one occasion, Saint Paul declares that Jesus was seen by 
more than five hundred persons at once, and he further de- 
clares that at the time he is writing the most of these eye- 
witnesses were still living and could be consulted by any 
who felt disposed to doubt the actuality of the resurrection. 
So far as is known no one arose to dispute the clear declara- 
tions of Saint Paul, made at a time when the facts were 
fresh and easily verified. 

THE CONVERSION OF SAINT Pau. The conversion of 
Saint Paul is itself an historic fact which is utterly inex- 
plicable upon any other theory save that which he himself 


80 FOUNDATIONS OF FAITH 


has given, namely that the risen Christ appeared unto him 
and “‘snatched him as a brand from the burning.” 
_ EVIDENTIAL VALUE OF THE RESURRECTION. The resurrec- 
tion of Jesus Christ establishes His supernatural character 
beyond doubt or question. Never before in the history of 
the world has it been known that a man who is dead should 
thus rise to life and activity. It is related that upon one 
occasion a learned philosopher came to Tallyrand, saying 
that he had worked out a beautiful system of religion, and 
that he was now trying to devise means for securing its 
acceptance by the people generally. “That is easy,” replied 
the shrewd diplomat, “You have only to get yourself killed 
and the third day rise from your grave, and everybody will 
believe in you and your religion.” Whether or not the 
remark was made in jest, there is a large amount of truth 
in it. There is ample testimony to establish the historicity 
of the death and the resurrection of Jesus Christ, and the 
fact that He actually arose, as He Himself had said He 
would do, affords a firm foundation for the faith of the 
Church that Jesus was God incarnate. 


REVIEW QUESTIONS 

121. Is the resurrection a theory, a doctrine, or an article of 
faith? 

122. Was there any prediction of the resurrection? 

123. Does the existence of the Church have any relation to the 
resurrection of Jesus? 

124. Does the “Lord’s Day” have any relation to the resurrection 
of Jesus? 

125. Where in the Bible do you find the best treatment of the 
subject of the resurrection? 

126. Does the conversion of St. Paul have any relationship to 
the resurrection of Jesus? 

127. What evidential value do you attach to the resurrection of 
Jesus? 


SECTIONG V. 
Tue ARGUMENT FROM THE INFLUENCE OF CHRIST 


THE FINAL VERDICT. There is a final verdict which is 
pronounced upon men and movements from which there 
seems to be no appeal in this world, namely, “the verdict 
of posterity.” The aggregate intelligence of the human race 
sooner or later assigns the permanent place which every 
great character is to fill in the universal Hall of Fame. 
Justice is sometimes tardy, but seldom does it fail. Many 
a man who at his death was execrated by his fellows has 
been lauded by succeeding generations; and many a man 
over whose bier elaborate eulogies have been pronounced has 
been utterly forgotten within a few brief years. Only that 
which is worth while endures. Only he who does con- 
structive work that possesses a large value for his fellow- 
men is long remembered. Only as a man and his work 
recede into the past and succeeding generations view his 
life and its results in true perspective, is his place in history 
established. What is history’s verdict concerning Jesus 
Christ? Nineteen hundred years have passed since He was 
here upon the earth in bodily form: what have these nineteen 
centuries to say concerning Him and His work? 

THE GROWTH OF CHRISTIANITY. One of the most re- 
markable facts about Jesus Christ is the profound, far- 
reaching and ever increasing influence which He has exerted 
upon the lives of men and of nations. Concerning that 
influence He Himself declared, “The kingdom of heaven 
is as a grain of mustard seed, which a man took and sowed: 
in his field: which indeed is the least of all seeds, but when 
it is grown, it is the greatest among herbs, and becometh 

81 


82 FOUNDATIONS OF FAITH 


a tree, so that the birds of the air come and lodge in the 
branches thereof.” (Matthew 13:31, 32). Like a grain 
of mustard seed, small and insignificant, was the origin of 
the Christian religion looked at from the natural point of 
view: like a wide-spreading tree beneath whose grateful 
shade multitudes find rest and shelter, is that religion today. 
Like the pebble dropped into the placid waters of the moun- 
tain lake, the teachings of Jesus dropped into the waters of 
human life, have caused waves of influence to travel in ever- 
widening circles until they have reached the utmost boun- 
daries; but unlike the waves caused by the pebble, the in- 
fluence of Jesus Christ grows stronger, rather than weaker, 
as it recedes from its point of origin. His influence is 
stronger today than it has ever been in the history of the 
past. Looked at from a purely natural point of view this 
fact constitutes a remarkable phenomenon. 

Jesus spent most of His life in poverty and was un- 
acquainted with schools, forums or palaces. He said, “The 
foxes have holes and the birds of the air have nests, but 
the Son of man hath not where to lay his head.” The dis- 
ciples whom He gathered around Him were men of humble 
origin, lacking in education, without wealth or social stand- 
ing, and yet, the teachings of Jesus Christ communicated 
to a small number of obscure fishermen and peasants with 
the commission to carry them “into all the world” have 
permeated the lives of countless millions of men and are 
today the most potent force in the society of the world. 

THE MEANS OF GROWTH. The means employed by the 
followers of Jesus Christ in propagating His gospel are 
likewise remarkable. The Christian religion has come into 
conflict with the sinful habits and customs of men, with 
heathen cults and with civil powers, and it has met the 
vicious and violent attacks of its adversaries armed merely 
with holiness and love, but by these powerful weapons has 


ARGUMENT FROM THE INFLUENCE OF CHRIST 83 


conquered. Mohammedanisn has made use of the torch and 
the sword in compelling thousands of subjugated peoples to 
become the unwilling converts of Islam. Christianity has 
ever sought to win its way by demonstrating the beauty and 
power of truth and love in the hearts and lives of its ad- 
herents. Only where the Church has followed the example 
of Jesus and the early disciples in this respect has it been 
successful. Never where the Church has followed the ex- 
ample of her Lord has it failed to make progress. Neither 
the power of wealth nor armed might has proven worth 
while in advancing the religion of Christ but the practical 
exemplification of the teachings of Jesus in the lives of his 
followers has been the one factor that has brought triumph 
to the cause. 

Napoleon once declared: ‘Alexander, Cesar, Charle- 
magne and I have established kingdoms by force, and they 
have perished: Jesus Christ established a kingdom by love 
and it is conquering the world.” 

RESULTS OF THE CHRISTIAN RELIGION. Jesus Himself 
declares that any system of morals or any religion may 
properly be judged by its practical results. He said of 
men and of systems of thought “By their fruits ye shall 
know them. Do men gather grapes of thorns, or figs of 
thistles?” (Matthew 7:16, etc.). By the test which He 
thus proposes and which is regarded as fair and just by all 
men, what shall we say of the influence of Jesus as it has 
been exerted upon succeeding generations of men through 
the religion which He taught? 

In Part II, Section II, reference was made to the bene- 
ficient influence of the Bible, and the far-reaching effects 
which had been produced by its circulation among men. The 
central figure in the Bible, however, is Jesus Christ. Its 
truths reach their loftiest expressions in the words which 
fell from His lips. The entire New Testament is but the 


84 FOUNDATIONS OF FAITH 


reflection and amplification of His revelations of divine 
truth. Whatever has been accomplished by the Bible in 
the elevation of mankind and the enrichment of human life, 
when traced back to its ultimate source is attributable to 
Christ. The influence of Jesus has lifted society to a higher 
plane, made possible all that is best in modern civilization, 
abolished slavery, emphasized the sanctity of human life and 
the value of the human soul, raised womanhood from a 
state of degradation to a position of honor and equality with 
man, invested childhood with a sacred halo, introduced pure 
ideals of marriage and the home, stimulated intellectual 
endeavor, fostered education, imparted impetus to the arts, 
broken down tyranny and ushered in an era of political 
liberty, and in countless other ways has improved the con- 
ditions of human life while into human hearts it has infused 
courage, patience, hope, faith and love. If then we are 
to judge Jesus by the fruits of his brief ministry among 
men, we must agree that never did so much good flow from 
any single life since the beginning of time. 

REFLECTED INFLUENCE. It is said that the moon has no 
light of its own, but merely reflects the light of the sun. 
Nevertheless when the sun is far below the horizon, the 
earth is bathed in mellow radiance from the silvery orb of 
night. In like manner there are today streams of merciful 
light issuing from many sources—schools, hospitals, public 
charities, philanthropic institutions, and the like—which are 
not in themselves distinctively Christian nor in any manner 
connected with the Church. In some of them there is even 
an effort to ignore Jesus and His teachings: yet in the 
final analysis they have caught their inspiration from the 
spirit of unselfish service which characterized the life of 
Christ. Nowhere in heathen lands, or where there has 
been no knowledge of the Christian religion, do we find 
such institutions, and as a matter of fact they are but re- 


ARGUMENT FROM THE INFLUENCE OF CHRIST 85 


flectors of Him who declared, “I am the light of the world.” 

EVIDENTIAL VALUE OF CHRIST’S INFLUENCE. He who 
was the source whence have flowed these beneficent streams 
of powerful and far-reaching influence asserted that He was 
THE SON oF Gop. Was He guilty of blasphemy in uttering 
such claims? ‘Can the fig tree, my brethren, bear olive 
berries? either a vine, figs? so can no fountain both yield 
salt water and fresh?” (James 3:12). It is impossible for 
us to conceive of Him who was the source of the uplifting 
influences which have so richly blessed mankind otherwise 
than the incarnation of TRUTH. The results of his life and 
teaching as shown in the history of nineteen centuries bear 
eloquent and convincing testimony to the truth and the 
deity of Jesus. 


REVIEW QUESTIONS 


128. Is it possible to estimate the greatness of a man or his work 
during his own life time? 

129. By what verdict is every man’s position in history finally 
determined? 

130. In what respects is the growth of the Christian religion re- 
markable? 

131. What means have been employed for the propagation of the 
Gospel of Jesus Christ? 

132. What tribute was paid by Napoleon to Jesus Christ? 

133. Is it proper to attribute the influence of the Bible to Jesus? 

134. What has been the influence of Jesus upon the history of 
the world? 

135. Do modern philanthropic and charitable institutions and move- 
ments derive their inspiration from Jesus or from other sources? 

136. Does the influence which Jesus has exerted upon history have 
any evidential value? 


CONCLUSION 
THE CROWNING EVIDENCE—PERSONAL EXPERIENCE 


DIFFERENCE BETWEEN THEORY AND PRACTICE. A man 
may read and study the best books that have ever been 
written about the manner in which a good violin is made and 
the best methods of playing upon it, but he will never be a 
violinist until he takes the instrument in his own hands and 
spends long years in practice. On the other hand a boy who 
knows nothing about the structure of the instrument and 
nothing about the theory of music, may by constant handling 
of the violin acquire a considerable amount of skill and be 
able to produce entrancing melody from its strings. In like 
manner a man may read and study the evidences of the ex- 
istence of God, the inspiration of the sacred Scriptures, and 
the deity of Jesus Christ, and be able to put into logical 
form the arguments and theories of the Christian religion, 
but he will never have a satisfying faith, until he has put 
the doctrine of Jesus Christ to the test of practical exper- 
ience. It is likewise true that many an humble soul who 
has never examined into the foundations upon which rests 
the faith of the Christian Church has been sustained in 
times of toil, trial, and sorrow, by a serene confidence which 
has been begotten in the school of experience. 

THE PURPOSE OF JESUS. Jesus Christ did not design to 
formulate merely a system of theology or to give to men 
merely a philosophy of life which might become the subject 
of academic discussion among the learned and the wise. It 
was His purpose to reveal a practical religion according to 
which men might live day by day, and in the practice of 
which they might find courage, strength, hope, joy, and 

86 


CROWNING EVIDENCE—PERSONAL EXPERIENCE 87 


peace. He emphasized the importance of putting His teach- 
ings into practice, and declared, “If any man will do his 
will, he shall know of the doctrine whether it be of God or 
whether I speak of myself.” (John 7:17). Here it is 
plainly taught that the best antidote for doubt is obedience 
to his precepts and commands. As a matter of fact it is 
undoubtedly true that the supreme and most convincing 
evidence of the truth of Christianity is to be found only in 
personal experience. ; 

SHINING EXAMPLES OF FAITH. The most brilliant and 
successful follower of Jesus Christ of whom we have any 
record today was the apostle Paul. He formulated the 
teachings of Jesus into a system; he wrote learnedly and 
well upon the most profound truths of religion; he is the 
author of one half the books in the New Testament, and 
has more to say upon the subject of “faith” than any other 
sacred writer. But the passages in the writings of Paul 
which impress us most deeply are those in which he treats 
of the subject of faith subjectively, as for example when 
he writes to Timothy, “I know whom I have believed, and 
am persuaded that he is able to keep that which I have 
committed unto him against that day.” (II Timothy 1:12). 
Two features of this statement challenge attention; first, 
his faith has developed to the point where he no longer 
says, “I believe,” but “J know,” and secondly, this develop- 
ment had taken place not in the course of protracted dis- 
cussions and debate, but in a deep personal experience ex- 
tending over a number of years during which he had had 
ample opportunity for putting his belief to the severest tests. 

That the martyrs were able to face the tortures of the 
arena with fortitude and joy was due to the fact that they 
had gained a serene and sustaining faith in prior exper- 
iences. That missionaries of the cross have gone forth to 
do and to die on the far-flung battle lines of missionary 


88 FOUNDATIONS OF FAITH 


enterprise, has been due to the fact that within their hearts 
burned a faith enkindled and fanned into blaze by personal 
experience. Men do not risk their lives for a mere theory 
of religion but the faith born of experience faces death 
without a tremor. 

Undoubtedly today the Christian who gets the most out 
of his religion is the man who has put to the test of prac- 
tical life the teachings of his Lord. For such a one the 
blatant attacks of the skeptic or atheist have but little mean- 
ing or effect, for over against them he places the things 
which he has learned and been assured of in personal ex- 
perience and his mind in serene and his faith secure. 

SPIRITUAL REALITIES. John Bunyan in “The Pilgrim’s 
Progress” has depicted in allegorical form some of the 
experiences through which he himself has passed. In early 
life he was oppressed with an over-whelming sense of sin 
and a longing desire to obtain assurance of divine pardon. 
For a long time he sought for relief and found it not; his 
burden did but grow heavier as the time went by. In his 
hour of bitterest spiritual agony he prayed earnestly for 
forgiveness and into his troubled heart there stole the sweet 
sense of God’s pardoning love. From that day on John 
Bunyan did not need any argument to assure him of the 
reality of spiritual things, and when he was persecuted and 
cast into jail, he was sustained by the faith that had been 
born of experience. No soul that has passed through such 
a conversion as that of John Bunyan needs any other argu- 
ment or evidence to establish the reality of God or the deity 
of Jesus Christ. 

Dwight L. Moody related how at a certain period of his 
ministry he became dissatisfied wth his efforts for up- 
building the Kingdom of God, and besought the Lord to 
fill him with His Holy Spirit. He tells also how one day 
there came an answer to his earnest and oft-repeated prayer 


CROWNING EVIDENCE—PERSONAL EXPERIENCE 89 


and his soul was filled with peace and joy. From that day 
until the close of his life, Dwight L. Moody needed no other 
proof of the efficacy of fervent prayer nor of the reality 
of the Holy Spirit’s work of grace, nor did those who came 
into personal touch with this saintly man of God fail to feel 
the spiritual power that dwelt within him. 

It is said that Philip de Morney, the prime minister of 
Henry IV of France, was asked on his death bed whether 
he still retained his bright hopes of immortality, to which 
the distinguished statesman made reply: “I am as con- 
fident of it, from the incontestable evidence of the spirit of 
God, as I ever was of any mathematical truth from all the 
demonstrations of Euclid.” Charles Haddon Spurgeon once 
remarked to a friend, “I have been today to visit two of my 
church members who are near eternity, and both are as 
happy as if they were going to a wedding.’ Whence comes 
the faith that sustains and cheers the heart in the face of 
the grim fact of death? It is a faith begotten in the soul of 
man by the gracious work of the Holy Spirit and made 
strong in the trying experiences of practical life. 

Many a man in the face of great peril has humbled him- 
self in prayer to God, and found his petitions answered far 
beyond his expectations. Many a man crushed by calamity 
or sorrow has fallen upon his knees in supplication, and in 
the midst of his adversities found a “peace that passeth all 
human understanding.” Many a man confronted by tasks 
that seem altogether beyond his strength, has cast himself 
upon the Lord, and been directed and strengthened to such 
a degree that he has accomplished easily that which seemed 
impossible. Those who have actually tried the efficacy of 
prayer, need no additional argument to establish their faith. 

SCRIPTURAL EXPLANATION. ‘The reason why personal ex- 
perience is the crowning evidence of the reality and worth 
of the Christian religion is indicated by at least two of the 


90 FOUNDATIONS OF FAITH 


New Testament writers. Saint John says, “He that 
believeth on the Son of God hath the witness in himself.” 
(I John 5:10). Saint Paul says, “The spirit himself bear- 
eth witness with our spirit that we are children of God.” 
(Romans 8:16, Revised Version). To him who seeks 
the Lord in the name of Jesus Christ, God imparts His 
Holy Spirit under whose gracious influence there springs 
up in the heart a FAITH that glows with radiant light, illumin- 
ing the pathway of human life, transforming ‘character, 
producing a rich fruitage of virtues and blessings. He who 
has within himself the Spirit of Christ has the crowning 
evidence of Christianity. 

THE AUTHOR'S PARTING HOPE. It is a fine thing for 
every Christian to examine carefully into the foundations 
of Christian faith, and to make himself familiar with the 
arguments that have been levelled against it, and the argu- 
ments that have been used by those who have defended the 
Church’s position during the past nineteen centuries, but for 
every man or woman who reads these notes the wish of the 
author may be expressed in the language of Saint Paul: 
“Now the God of hope fill you with all joy and peace in 
believing, that ye may abound in hope, through the power 
of the Holy Ghost.” (Romans 15:13). 


REVIEW QUESTIONS 


137. To what test must all theories be put? 

138. What is the final and most convincing evidence of Christian 
truth ? 

139. Is Christianity to be considered as a system of doctrine, or 
in another light? 

140. How did Jesus say that deep and clear convictions were to 
be formed? 

141. What did Paul say regarding his own faith? 

142. Who today develops the highest and best type of Christian 
faith? 


CROWNING EVIDENCE—PERSONAL EXPERIENCE 91 


143. Is a conversion to be looked upon as an evidence of Chris- 
tianity’s reality? 

144. What was the experience of Dwight L. Moody with regard 
to prayer and the coming of the Holy Spirit? 

145. Is prayer to be regarded as affording any Christian evidence? 

146. What was the statement of Philip de Morney? 

147. Quote two statements bearing upon the presence of the Holy 
Spirit in human hearts. 

148. What are the fruits of Christian faith? 

149. What was Paul’s desire for the Christians at Rome? 


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